LIBRARY 

OF  THE 

UNIVERSITY  OF  CALIFORNIA 


GIFT  OF 

MRS.  MARY  WOLFSOHN 

IN   MEMORY  OF 

HENRY  WOLFSOHN 


THE 


JOHANNITE  MASONS 


AND   THE 


STAR  IN  THE  EAST. 


CONTENTS. 


LETTER  I. 

INTRODUCTORY. 

Flourishing  state  of  Freemasonry — Effects  of  prejudice — Anomalies 
— Utility  of  masonic  writings — Novelties — Statement  and  progres- 
sion of  the  Author's  views — His  original  impressions  on  the  subject 
of  Masonry — Position  of  the  Order  at  that  period — Masonic  Auto- 
biography— The  Author's  personal  experience  as  Master  of  a  lodge 
— His  enthusiasm — His  determination  to  submit  his  own  convictions 
to  the  judgment  of  the  fraternity — Open  questions — Necessity  of 
some  authoritative  sentence  on  controverted  points — The  Author's 
plan  for  the  extension  of  masonic  principles page  3 

LETTER  II. 

A   FEW  OBJECTIONS   TO  THE  MASONIC    PARALLELISM   OF   THE   TWO 
ST.  JOHNS    REFUTED. 

Whether  Freemasonry  is  susceptible  of  interpolation — Utility  of  a 
well-arranged  code  of  laws  and  regulations — Advantages  of  uni- 
formity— Discrepancies — Opinion  of  Des  Etangs — The  Landmarks 
unalterable — The  legend  of  the  third  degree — Gates  of  the  temple 
— Innovations — Omissions — The  lodges  dedicated  to  St.  John — The 
old  lectures — Lectures  of  Dr.  Hemming — Whence  St.  John's 
Masonry  was  derived — Whether  from  the  battle  of  Bannockburn, 
or  from  Templary — Spurious  rituals — Whether  it  has  a  reference 
to  the  heathen  god  Janus — Or  to  St.  John  the  Almsgiver— Defi- 
ciency of  proof .......  15 

LETTER  III. 

ENQUIRY  WHETHER  THE  PATRONAGE  OF  MASONRY  WAS  ORIGINALLY 
VESTED  IN  THE  TWO  ST.  JOHNS  DURING  THE  LAST  CENTURY,  OR 
AT  ANY  EARLIER  PERIOD. 

Traditions  of  Masonry — Revival  in  1717— The  restorers  of  Masonry 
eulogised— The  first  lectures  quoted— Patronage  of  St.  John  ac- 
knowledged at  that  period-T-the  improved  lectures  quoted — Extract 
respecting  the  St.  Johns  from  the  earliest  French  lectures — Dune- 


VI  CONTESTS'. 

kerley's  lectures  quoted — The  Old  York  lectures  quoted — Extract 
from  Hutchinson's  lectures — Lodges  of  St.  John — The  American 
lectures  quoted— All  those  authorities  mention  the  St.  Johns — 
Facts,  the  most  decisive  evidence — Freemasonry  before  the  St. 
Johns  flourished — How  dedicated — Extract  from  an  ancient  formula 
— Noah — Abraham — Moses — Solomon — Zerubabbel — St.  John  the 
Baptist — St.  John  the  Evangelist — The  parallelism — Historical 
Landmarks — The  Royal  Order  mentioned — Diversity  in  the  ritual 
no  argument  against  the  fact — Analogies — Freemasonry  under  the 
Patriarchs,  Jews,  and  Christians — Point  within  a  circle — Symbol 
of  a  wheel  referred  to  the  St.  Johns  .  ;  25 


LETTER  IV. 

REASONS  WHY  ST.  JOHN  THE   BAPTIST   IS   ESTEEMED   A  PATRON  OP 

MASONRY. 

The  charter  of  Colne — Whether  it  be  genuine — Argument  drawn 
from  it  in  favour  of  the  patronage  of  St.  John — The  Baptist 
spoken  of  as  the  forerunner  of  Christ — His  dignity — Superstitions 
derived  from  it — Represents  the  prophet  Elijah — His  dress  and 
character — Opinions  of  the  masonic  Theosophists  of  the  last  cen- 
tury on  this  point — St.  John  the  reputed  originator  of  ascetic  or 
exclusive  societies — A  burning  and  a  shining  light — A  member  of 
the  Essenian  institution — His  annual  festival — How  observed — 
John  the  Baptist  remarkable  for  his  sincerity — Energy  of  his 
character — His  followers — His  intrepidity— Announces  the  Lamb 
of  God  39 


LETTER  V. 

REASONS  WHY  ST.  JOHN   THE  EVANGELIST  IS   ESTEEMED  A  PATRON 
OF  MASONRY. 

The  Revelation  of  St.  John  called  "  the  Process  of  Spiritual  Masonry" 
— Its  machinery  described — Resembles  certain  ceremonies  of  Ma- 
sonry—White raiment  —  The  celestial  lodge  —  Admission  of  a 
candidate— The  golden  candlestick  of  the  Apocalypse — The  sym- 
bolism of  light — Book  with  seven  seals — Several  remarkable  emblems 
explained — The  mark — Expulsion  of  unclean  spirits — New  name — 
St.  John  the  Evangelist  taught  the  chief  doctrine  of  Masonry — 
Brotherly  love — Unknown  amongst  the  heathen — Lex  talionix — 
The  masonic  chain 51 


CONTENTS.  Vll 

LETTER  VI. 

THE  PARALLELISM  EXPLAINED. 

The  two  St.  Johns  were  Essenian  Masons — John  the  Baptist  began 
the  ministry  of  the  Gospel — The  two  parallels — Likened  to  the 
pillar  of  fire  and  cloud — And  the  two  columns  of  Solomon's  porch 
— Called  pilfers  of  Christianity — St.  John  the  Evangelist  completed 
the  ministry  of  the  Gospel — The  two  festivals  at  the  summer  and 
winter  solstices  explained — Masonic  customs  in  reference  to  them 
— Ancient  usages  of  the  fraternity — Substitution  of  the  St.  Johns 
for  Moses  and  Solomon  accounted  for — Its  antiquity— Opinions  of 
our  transatlantic  Brethren  on  this  point — Evidence  from  an  ancient 
painting 63 

LETTER  VII. 

ENQUIRY  WHETHER  THE  PATRONAGE  OF  MASONRY  IN  THE  HANDS 
OP  THESE  TWO  CHRISTIAN  SAINTS  BE  STRICTLY  CONFORMABLE 
WITH  THE  CONSTRUCTION  AND  CHARACTER  OF  THE  ORDER. 

Importance  of  the  enquiry — The  parallelism  enjoined  by  the  first 
Grand  Lodge — The  universality  of  Masonry  untouched  by  the 
practice— The  two  St.  Johns  always  considered  as  the  legitimate 
patrons  of  Christian  Masonry — Deficiency  of  written  evidence  no 
proof  of  the  non-existence  of  the  cuiitom — The  question  of  uni- 
versality considered — The  ancient  charges — Origin  of  the  Johau- 
nite  Masonry — Whether  the  interference  of  the  authorities  be 
needed — Discrepancies  ought  to  be  reconciled — The  ancient  illus- 
trations of  symbolical  Masonry  explained — Uniformity  the  grand 
principle  of  the  Order — Recommended — Signs  and  tokens  inferior 
to  science  and  morals 73 

LETTER  VIII. 

RECAPITULATION. 

Triumphant  career  of  Freemasonry — Its  benevolent  character — Con- 
flicting opinions  reconciled — The  Author's  apology — Continental 
innovations  —  The  reunion  in  1813  —  Accusations  refuted  —  Mr. 
Soane's  hypothesis  examined  and  disproved— Whether  Freemasonry 
had  any  connection  with  the  working  guilds  of  Masons,  or  with 
Rosicrucianism,  or  was  known  before  the  seventeenth  century — 
Proved  to  be  anterior  to  them  all — The  universality  of  Masonry — 
The  ancient  lectures — Why  the  St.  Johns  were  considered  the 
patrons  of  Masonry — Brotherly  love  a  great  characteristic  of  the 
Order — The  parallelism  considered — Concluding  remarks  .  83 


LETTER  I. 


INTRODUCTORY. 


"  Your  worth  is  known — you  are  inwardly  endowed  with  an  excellent 
spirit,  able  to  discern  evil  from  good,  shadows  from  substance.  To  you, 
therefore,  do  I  fly  ;  stand  but  you  in  the  gap,  and  defend  what  I  have 
written,  I  ask  no  more,  and  desire  no  less."— KELLETT. 

"  From  the  time  of  Chaucer  to  that  of  Byron,  the  most  popular  au- 
thors have  been  the  most  prolific.  Even  the  aristarch  Johnson  allowed 
that  the  quality  of  readiness  and  profusion  had  a  merit  in  itself,  inde- 
pendent of  the  intrinsic  value  of  the  composition." — SIR  WALTER  SCOTT. 


LETTER    I. 


Mr  LORD, 

I  AM  highly  gratified  with  your  Lordship's  permission 
to  address  this  small  work  to  you,  because  your  name 
will  be  a  letter  of  introduction  to  certain  classes  in  the 
elite  of  the  Craft,  whom  I  am  anxious  to  impress  with  a 
favourable  opinion  of  those  improvements  which  I  have 
meditated  for  the  purpose  of  increasing  its  popularity 
and  usefulness.  Freemasonry  has  now  taken  its  stand 
as  a  practical  Institution,  which  promises  to  convey 
benefits  to  society  at  large,  at  least  in  an  equal  propor- 
tion with  any  other  benfifk-enr  establishment,  by  which 
the  present  enlightened  era  is  distinguished.  If  it  does 
not  occupy  the  first  place  on  the  list,  it  is  second  to  none 
in  my  humble  opinion,  not  even  to  the  Royal  or  Antiqua- 
rian Societies;  and  from  its  position,  or  its  more  general 
application  and  usefulness,  it  is  not  without  a  claim  to 
convey  public  honours  to  those  eminent  members  who 
have  attained  masonic  rank  by  intellectual  services  or 
mental  superiority;  nor  is  the  period  far  distant  when 
its  honours  will  become  public  property,  and  entitle  the 
bearer  to  use  them  as  the  acknowledged  marks  of  dis- 
tinction. 

The  time  has  been  when  such  a  claim  would  not  have 
excited  attention,  even  amongst  the  fraternity  them- 
selves, but  would  have  been  regarded  with  symptoms  of 
distrust ;  because  all  publicity  in  matters  relating  to  the 
Order  was  carefully  eschewed,  and  it  was  believed  that 
the  worst  consequences  would  result  from  notoriety  of 
any  kind.  To  discuss  the  principles  of  Masonry  in  a 
public  document  was  thought  sufficient  to  endanger  the 
existence  of  the  Institution ;  and  tp  publish  its  transap- 


9  A    MIRROR    FOR 

tions  constituted  an  offence  which  subjected  the  erring 
Brother  to  the  severest  punishment  the  Order  has  in  its 
power  to  inflict.  But  time  and  experience  have  proved 
that  this  was  a  false  position ;  for  an  unlimited  accession 
to  its  ranks  of  the  wise  and  good,  the  talented,  the  noble, 
and  the  wealthy,  has  resulted  from  a  free  explanation  of 
its  philosophy,  and  a  general  promulgation  of  the  be- 
nevolent objects  of  the  association.  The  limits  of  pre- 
judice are  diminishing  every  day;  its  broad  basis  is 
oecoming  hourly  of  smaller  dimensions,  and  at  no  very 
distant  period  it  will  terminate  in  a  point,  and  utterly 
vanish  and  disappear. 

Prejudice  is  the  bane  of  all  improvement.  The  intro- 
duction of  some  of  our  greatest  blessings  has  been  ob- 
structed by  its  operation.  The  innovations,  as  they  were 
termed,  of  steam  and  gas,  were'  met  by  the  most  unre- 
served opposition ;  agricultural  improvements  have  had 
to  encounter  much  public  obloquy;  and  I  myself  can 
well  remember  the  pertinacity  which  was  used  to  prevent 
the  introduction  of  the  threshing  machine,  which  is  now 
in  universal  and  beneficial  operation;  and  the  history  of 
science  displays  many  similar  accounts  of  the  distaste 
which  was  excited  by  any  decided  improvements  in  me- 
chanical powers. 

But  no  institution  has  been  called  on  to  encounter 
such  a  tedious  war  with  prejudice  as  Freemasonry, 
because  its  improvements  are  of  a  less  obvious  nature. 
Its  whole  career  has  been  a  scene  of  contention  with  the 
vindictive  feelings  of  mankind,  which  have  arrayed 
against  it  a  catalogue  of  charges,  all  of  which  may  be 
traced  to  the  operation  of  prejudice.  The  exclusion  of 
females  formed  a  never-failing  accusation  which  enlisted 
the  sympathies  of  the  softer  sex,  and  through  their 
powerful  influence,  a  wide  circle  in  every  locality  was 
arrayed  against  the  Order.  In  like  manner  the  practice 
of  secrecy  was  interpreted  into  a  vehicle  to  cover  plots 
and  conspiracies  against  the  altar  and  the  throne;  the 
alleged  solemnity  of  the  Mason-oath  was  considered  a 
mockery  of  sacred  things;  and  many  other  matters, 
which  need  not  be  particularized  here,  were  converted, 
from  the  mere  effects  of  prejudice,  into  defects  which 
were  considered  inconsistent  with  an  institution  that 
boasts  of  its  purity  and  benevolence. 


THE    JOHANNITE    MASONS.  O 

« 

The  prejudices  against  making  the  philosophy  of  Ma- 
sonry a  subject  of  open  discussion,  ran  at  one  time  very 
high,  and  operated  with  effect  upon  a  large  portion  of 
the  fraternity.  Not  only  were  valuable  manuscripts  de- 
stroyed to  save  them  from  being  desecrated  by  the  profane 
eye  of  an  uninitiated  person,  but  a  veto  was  occasionally 
imposed  from  authority  for  the  purpose  of  silencing 
talent.  Captain  Smith,  although  he  was  the  Junior 
Grand  Warden  when  he  had  announced  his  "Use  and 
Abuse,"  which  was  little  more  than  a  transcript  of  Cal- 
cott's  "Candid  Disquisition,"  that  had  been  published 
under  the  sanction  of  the  Duke  of  Beaufort,  the  Grand 
Master,  was  publicly  decried  by  Brother  Hesletine,  the 
Grand  Secretary,  and  he  had  interest  enough  to  prevent 
the  Grand  Lodge  from  affording  their  patronage  to  the 
book,  although  it  was  admitted  to  contain  "nothing 
objectionable."  Preston  was  opposed  by  Noorthouck, 
from  the  jealousy  of  a  rival  author;  and  other  instances 
might  easily  be  adduced  where  essential  benefits  have 
been  recklessly  abandoned,  rather  than  accept  them  at 
the  hand  of  an  individual  Brother  against  whom  any 
hostile  feeling  may  exist  amongst  those  whose  influence 
is  powerful  enough  to  operate  to  his  disadvantage. 

Again,  it  was  once  firmly  believed  that  the  establish- 
ment of  a  third  charity  would  injure,  if  not  dissolve  the 
other  two.  But  instead  of  that,  a  fourth  has  sprung  up, 
and  all  flourish  abundantly,  and  produce  many  beneficent 
fruits.  I  am  old  enough  to  remember  the  time  when 
many  well  disposed,  but  timid  Brethren,  entertained 
considerable  fears  lest  the  Institution  should  be  injured 
by  the  worthless  publications  of  Finch.  But  behold, 
the  day  of  his  imposture  passed  away  innocuously,  and 
he  is  now  forgotten,  and  his  works  have  descended 
quietly  to  oblivion. 

It  cannot  be  denied  that  there  are  a  few  unimportant 
errors  in  the  system  of  Freemasonry,  which  have  been 
suffered  to  remain  in  abeyance,  because  the  fraternity 
were  afraid  to  enter  on  their  investigation,  lest,  in  the 
process,  they  should  incautiously  betray  secrets  which 
have  become  consecrated  by  their  antiquity  and  sterling 
worth.  Uncertainty  on  such  minor  points  was  deemed 
preferable  to  the  risk  attending  the  withdrawal  of  the 
veil ;  and  hence  arises  the  professed  ignorance  of  the  best 


A    MIRROR   FOR 


informed  Masons  on  the  connection  between  Freemasonry 
and  Templary ;  the  true  application  of  the  legend  of  the 
third  degree,  the  origin  of  the  Royal  Arch,  the  position 
of  the  two  St.  Johns. in  connection  with  the  Order;  and 
many  other  subjects  which  might  be  mentioned,  but  are 
of  no  importance  to  the  present  inquiry. 

I  have  devoted  some  time  and  attention,  my  Lord,  to 
several  of  these  points ;  not  that  their  settlement  would 
materially  affect  the  working  of  our  glorious  Institution, 
but  because  it  would  extinguish  the  charge  that  the 
system  is  replete  with  anomalies,  and  leave  the  mind  of 
the  curious  inquirer  at  liberty  to  study  the  Order  as  a 
complete  science,  every  step  of  which  should  be  plainly 
indicated  by  landmarks  which  are  not  open  to  doubt  or 
objection.  My  opinions  on  some  of  these  subjects  are 
already  before  the  public ;  and  it  is  my  intention,  if  I 
should  be  favoured  with  life  and  health  to  pursue  the 
investigations  necessary  to  complete  the  undertaking,  to 
deal  with  them  all  seriatim  from  such  evidences  as  may 
be  placed  at  my  disposal. 

It  may  be  suggested  that  I  appear  too  frequently 
before  the  fraternity  ^as  a  masonic  writer,  and  that 
modesty  should  dictate  a  more  deliberate  mode  of  pro- 
ceeding. I  am  not  insensible,  my  lord,  to  the  effect 
which  this  suggestion  might  produce  on  unreflecting 
minds ;  but  it  is  at  least  doubtful,  whether  such  observa- 
tions are  warranted  in  my  particular  case.  I  have  been 
received  with  much  favour  by  my  Brethren  of  the  mystic 
tie,  and  it  appears  to  me  that  I  shall  display  my  gratitude 
more  effectually  by  continued  endeavours  to  promote 
their  amusement  and  information,  than  by  retiring  from 
the  field,  and  withholding  the  results  of  my  researches 
in  behalf  of  our  common  alma  mater.  Besides,  at  my 
time  of  life,  delay  might  operate  to  extinguish  the  Light, 
and  would  be  little  better  than  actual  desertion ;  and 
there  is  something  within  which  urges  me  forward  with 
irresistible  force.  There  appears  to  be  less  danger  to  my 
literary  reputation  in  advancing  than  in  retreat;  and  I 
receive  so  much  intellectual  enjoyment  in  these  discus- 
sions, that  no  dry  argument  would  be  able  to  prevail  with 
me  to  discontinue  them.  The  encroachments  of  age, 
which,  in  the  common  affairs  of  life,  tend  to  sober  down 
the  exuberance  of  youthful  enthusiasm,  have  served 


THE    JOHANN1TJE    MASONS.  7 

rather  to  confirm  the  predilections  of  my  early  years  in 
favour  of  divine  Masonry,  and  to  implant  in  my  heart  an 
increased  interest  in  its  permanent  prosperity. 

Sir  Walter  Scott,  in  his  introduction  to  Ivanhoe,  says, 
"if  the  author,  who  finds  himself  limited  to  a  particular 
class  of  subjects,  endeavours  to  sustain  his  reputation  by 
striving  to  add  a  novelty  of  attraction  to  themes  of  the 
same  character  which  have  been  frequently  successful 
under  his  management,  there  are  manifest  reasons  why, 
after  a  certain  point,  he  is  likely  to  fail.  If  the  mine  be 
not  wrought  out,  the  strength  and  capacity  of  #the  miner 
become  necessarily  exhausted.  If  he  closely  imitates 
the  narratives  which  he  has  before  rendered  successful, 
he  is  doomed  to  wonder  that  they  please  no  more.  If 
he  struggle  to  take  a  different  view  of  the  same  class  of 
subjects,  he  speedily  discovers  that  what  is  obvious, 
graceful,  and  natural,  has  been  exhausted ;  and,  in  order 
to  obtain  the  indispensable  charm  of  novelty,  he  is  forced 
upon  caricature,  and,  to  avoid  being  trite,  must  become 
extravagant." 

These  observations  well  describe  the  situation  in  which 
I  find  myself  placed  with  regard  to  the  science  of  Free- 
masonry;   and,   therefore,  leaving  the  beaten  path  of 
masonic  investigation,  I  have  extended  my  researches  to 
those  subjects  of  enquiry,  which,  though  of  some  import- 
ance to  the  system,  have  received  little  attention  from 
the  generality  of  masonic  writers.     And  it  may  net  be 
uninteresting  to  describe  the  process  by  which  I  have 
been  conducted  to  this  point  in  the  literature  of  the  Order. 
I  well  remember  the  time,  although  many  painful  years 
have  passed  over  in  the  interval,  when  the  true  beauties 
of   the    Order    gradually  expanded   themselves   to   my 
youthful  view.     And  the  retrospect  is  truly  delightful ; 
cheering  many  an  anxious  moment,  and  shedding  a  bright 
halo  of  light  amidst  cares  and  disappointments  which 
would  otherwise  have  been  extremely  heavy  to  bear 
This  was  at  the  period  when  I  occupied  the  chair 
Master  of  the  Apollo  Lodge  at  Grimsby.     It  was  a  noble 
Lodge-room,  appropriated  to  the  sole  purpose  of  Mason- 
ry.    I  had  a  private  key,  and  many  an  hour  have  I  spent 
in  solitary  enjoyment,  when  no  one  knew  that  the  build- 
ing contained  an  inmate.     Here  my  first  aspirations  to 
contribute  to  the  benefit  of  the  Order  were  imbibed 


O  A    MIRROR    FOR 

Here  vast  projects  were  formed,  with  none  present  but 
my  Almighty  Father  and  myself,  which  have  not  yet 
been  fully  developed.  Here,  surrounded  by  the  imple- 
ments of  Masonry,  I  became  impressed  with  sublime 
ideas  of  its  superlative  blessedness,  and  universal  appli- 
cation to  science  and  morals;'  and  determined  to  work 
out  principles  which  were  then  so  feebly  scattered  as  to 
give  rise,  amongst  the  uninitiated,  to  fantastic  notions 
and  absurd  opinions  respecting  the  design  and  end  of  the 
Institution,  that  derogated  from  the  virtue  and  holiness 
of  this  sacred  handmaiden  of  religion. 

I  found  Masonry  assailed  by  the  caustic  wit  of  the 
unbeliever  in  its  mysteries,  and  the  cold  sneer  of  the 
indifferent  spectator  of  its  progress.  Both  were  pregnant 
with  bitter  and  destructive  fruits;  and  were  to  be  com- 
bated, if  the  hope  of  success  were  entertained,  with 
unflinching  zeal  and  undaunted  perseverance.  And  the 
contest  was  to  be  almost  single-handed.  It  appeared  a 
hopeless  attempt,  and  sufficient  to  repel  the  most  san- 
guine enthusiast.  The  chances  of  success  were  doubtful, 
and  the  pecuniary  sacrifice  certain.  The  scoffers  were 
potent;  and,  alas!  many  of  the  Brethren  were  too  much 
attached  to  the  convivialities  of  the  Order,  to  exchange 
them  for  the  pursuit  of  science  and  morals,  and  what 
they  would  term  the  visionary  emulation  of  a  perfecta- 
bility  which  is  too  pure  for  the  depraved  nature  of  man, 
although  decorated  with  the  ornaments  of  Brotherly 
Love,  Relief,  and  Truth;  virtue,  honour,  and  mercy, 
which  are  of  more  value  than  rubies  and  precious  stones. 
With  these  formidable  obstacles  before  me,  I  had  no 
hope  of  personal  advantage  in  the  devotion  of  time  and 
labour — and,  shall  I  add  talent? — to  the  accomplishment 
of  this  object;  and  the  benefits  to  our  noble  Institution 
were  at  least  doubtful. 

The  prospect  was  forbidding,  but  enthusiasm  ran  high : 
and  though  I  had  to  encounter  many  difficulties,  I  entered 
on  the  task  with  the  ardent  spirit  of  one  who  was  com- 
mencing an  honourable  career;  and,  after  a  few  years, 
£  met  with  a  coadjutor  in  the  "Freemasons'  Quarterly 
Review,"  which  lightened  my  labours,  by  dividing  the 
weight  and  the  responsibility.  But  even  with  this 
important  aid,  it  would  have  exceeded  my  powers  to 
complete  so  great  an  undertaking,  if  I  had  not  been 


THE    JOHANXITE    MASOXS.  9 

favoured  with  the  indulgence  of  the  fraternity,  whose 
kindness  and  sympathy  have  been  very  powerful  stimu- 
lants, and  operated  as  an  incentive  to  perseverance  at 
times  when  other  objects  of  individual  interest  started 
up  as  rivals  to  masonic  fame.  My  subsequent  labours 
will  show  that  I  did  not  shrink  from  the  task,  being 
encouraged  by  the  words  of  the  Roman  poet — 

Doctrina  sed  vim  promo  vet  insitam, 
Rectique  cultus  pectora  roborant; 
Utcunque  defecere  mores, 
Dedecorant  bene  nata  culpse. 

Having  thus  hinted  at  a  few  circumstances  which 
appeared  calculated  to  render  the  success  of  such  an 
undertaking  doubtful,  it  ought  also  to  be  remarked  that 
the  general  state  of  Masonry  at  that  period  was  favourable 
to  the  design.  The  recent  union  between  the  two  great 
sections  of  the  Order  had  established  a  firmness  and  con- 
sistency which  gave  a  new  impulse  to  the  exertions  of 
the  fraternity.  Ancient  feuds  were  healed ;  the  obnoxious 
appellations  of  ancient  and  modern  were  extinguished,  and 
the  Brethren  of  each  class  had  no  object  of  rivalry  but 
that  holy  one  of  exceeding  each  other  in  the  unalloyed 
pleasure  of  extending  the  essential  benefits  of  the  system, 
by  acts  of  benevolence  and  charity,  and  the  uniform 
practice  of  brotherly  love.  The  resources  of  the  lodges 
were  augmented  by  an  accession  of  new  members ;  the 
popularity  of  the  Order  was  gradually  increasing  from 
year  to  year;  and  a  decided  taste  for  a  more  extensive 
knowledge  of  its  science  and  philosophy  had  begun  to. 
display  itself  amongst  the  Brethren. 

Still,  masonic  readers  were  very  thinly  scattered,  at 
that  period,  over  the  surface  of  the  fraternity.  And 
when  I  first  communicated  my  plan  to  some  intelligent 
friends,  they  used  many  feasible  arguments  to  dissuade 
me  from  the  undertaking.  They  told  me  that  I  had 
better  furbish  an  old  suit  of  armour,  and  with  a  rusty 
sword  in  one  hand,  and  a  lance  in  the  other,  to  mount 
Rosinante,  and  sally  forth  in  quest  of  adventures.  The 
scheme,  they  said,  was  equally  Quixotic,  and  was  certain 
to  .be  a  decided  failure.  Arid  after  I  had  fairly  embarked 
in  the  attempt,  they  frequently  asked  me  how  my  combat 
with  the  windmills  was  likely  to  terminate.  This  was 


10  A    MIRROR    FOR 

very  discouraging ;  but  I  persisted,  even  in  the  face  of 
all  these  unfavourable  predictions;  and  although  every 
member  of  my  own  lodge  subscribed  to  all  my  earliest 
productions,  I  cannot  "  lay  the  flattering  unction  to  my 
soul"  that  a  tithe  of  them,  popular  as  I  was,  ever  read 
the  books. 

But,  my  Lord,  you  will  think  that  I  have  said  rather 
too  much  about  myself.  How  I  have  accomplished  my 
original  design  can  scarcely  yet  be  determined;  for 
though  I  have  explained  the  system  in  detail,  my  plan  is 
not  yet  completed.  I  have  still  before  me  the  task  of 
setting  at  rest  those  questions  on  which  there  exists  a 
diversity  of  opinions.  The  origin  and  design  of  the 
Royal  Arch  was  one  of  these  questions,  and  this  I  have 
disposed  of.  Then  follows  the  subject  of  the  work  before 
us;  and  it  is  hoped  that  the  arguments  used  in  these 
pages  will  determine  how  far  the  two  St.  Johns  are,  or 
ought  to  be,  legitimately -connected  with  the  Order. 

There  are  some  other  disputed  points  in  Masonry  which 
remain  in  abeyance,  but  as  they  are  unconnected  with 
the  present  enquiry,  it  will  not  be  necessary  to  record 
my  judgment  upon  them  here. 

It  was  an  assertion  of  the  celebrated  author  of  the 
Ecclesiastical  Polity,  that  "there  will  be  no  end  to  con- 
tention without  the  submission  of  all  parties  unto  some 
definite  sentence;"  and  he  enforces  the  proposition  by 
this  argument: — "Of  this  we  are  right  sure,  that  Nature, 
Scripture,  and  experience  it  selfe,  have  all  taught  the 
world  to  seeke  for  the  ending  of  contentions,  by  submit- 
ting it  selfe  unto  some  judiciall  and  definitive  sentence, 
whereunto  neither  part  that  contendeth  may  vnder  any 
pretence  or  colour  refuse  to  stand.  This  must  needs  bee 
efFectuall  and  strong.  As  for  other  m'eanes  without  this, 
they  seldom  prevaile.  I  would  therefore  know  whether 
for  the  ending  of  these  irksome  strifes,  yee  be  content  to 
referre  your  cause  to  any  other  higher  judgment  then 
your  owne ;  or  else  intend  to  persist  and  proceed  as  yee 
have  begun,  till  your  selves  can  bee  perswaded  to  con- 
demne  your  selves.  If  your  determination  be  this,  we 
can  be  but  sorry  that  ye  should  deserve  to  be  reckoned 
with  such,  of  whom  God  himselfe  pronounceth,  the  way 
of  peace  they  have  not  knowTne." 

These  observations  will  equally  apply  to  the  discre- 


THE    JOHANNITE    MASONS.  11 

pancies  of  Freemasonry,  although  they  are  not  of  such 
vital  importance  as  the  subjects  to  which  Hooker  refers 
in  the  above  passage ;  but  they  are  sufficient,  if  not  to 
destroy  the  peace  of  the  masonic  Order,  at  least  to  dis- 
turb its  unity;  and,  therefore,  it  would  be  well  if  they 
could  be  finally  settled  by  authority,  after  a  full  and 
deliberate  investigation,  and  arranged  in  such  a  manner 
as  to  constitute  landmarks  which  it  would  be  pe»al  to 
alter.  How  far  my  own  opinions  on  these  controverted 
subjects  may  be  esteemed  orthodox,  must  be  left  to  the 
fraternity  to  determine;  and  I  trust  they  will  not  judge 
me  with  severity,  considering  the  scanty  materials  which 
I  have  had  to  work  upon.  I  have  faithfully  recorded  my 
own  convictions,  and  the  decision  on  their  merits  will  be 
pronounced  by  posterity.  The  antiquities  of  symbolical 
Masonry,  its  signs  and  symbols,  its  initiations,  the  Chris- 
tian reference  of  its  lectures,  its  philosophy  and  science, 
and  its  historical  landmarks,  together  writh  the  origin  and 
insignia  of  the  English  Royal  Arch,  and  the  history  and 
tendency  of  the  sublime  degrees,  have,  in  their  turn, 
occupied  my  attention.  In  the  "Golden  Remains,"  I 
have  treated  on  the  literature,  social  position,  usages  and 
customs,  tests,  and  cyphers  of  the  Order;  and  in  the 
"Freemasons'  Quarterly  Review,"  copious  dissertations 
on  the  spurious  and  operative  Freemasonry,  have  periodi- 
cally appeared. 

In  the  present  work  I  have  stated  all  the  arguments 
for  and  against  the  .connection  of  the  two  St.  Johns  with 
symbolical  Masonry;  and  it  is  my  intention — if  the  Al- 
mighty should  be  graciously  pleased  to  grant  me  health' 
and  strength — to  follow  it  'up  with  dissertations  on  the 
building,  furnishing,  and  decoration  of  a  lodge-room 
according  to  the  usages  of  antiquity ;  on  the  symbolism 
of  the  chief  officers ;  on  the  cosmopolite  character  of  the 
Order,  &c.,  &c. ;  together  with  an  ample  explanation  of 
the  comprehensive  symbol  on  page  19  of  the  last  edition 
of  the  "Signs  and  Symbols,"  which  is  called  by  an 
Arabian  cabalistical  writer,  "THE  SECRET  OF  SECRETS; 
THE  .BEGINNING  AND  RETURN  OF  EVERYTHING;  THE 
SECRET  OF  THE  NATURE  OF  THE  WORLD;"  and  has 
excited  the  curiosity  of  many  scientific  Brethren.  These 
— if  I  should  be  fortunate  enough  to  complete  the  plan 
which  is  formed  in  my  own  mind — will  appear  at  con- 


12  A   MIRROR    FOR    THE    JOHANNITE    MASONS. 

venient  intervals;  and  will  contain  opinions  and  argu- 
ments on  many  points  both  of  discipline  and  doctrine, 
about  which  the  fraternity  are  at  present  by  no  means 
agreed. 

The  utility  of  such  a  proceeding,  in  the  present 
flourishing  state  of  Masonry,  will  be  evident  to  the  most 
casual  observer;  and  I  do  not  entertain  the  slightest 
doubt  but  it  will  be  received  with  favour  by  every  real 
lover  of  its  philosophy  and  science,  amongst  which 
number  your  Lordship  occupies  a  distinguished  station ; 
and  it  is  for  this  reason  that  I  am  proud  to  have  the 
honour  of  publishing  the  present  work  under  the  sanction 
of  your  name. 

Complures  alios,  doctos  ego  quos  et  amicos 
Prudens  praetereo ;  quibus  haec,  sint  qualiacumque, 
Arridere  velim ;  doliturus,  si  placeant  spe 
Deterius  nostra.  Hon. 

I  have  the  honour  to  be, 
My  Lord, 

With  great  respect, 
Your  Lordship's  most  obedient 
Servant  and  Brother, 

GEO.  OLIVER,  D.  D. 

Scop  wick  Vicarage,  Nov.  5,  1847. 


LETTER   II. 


A  FEW  OBJECTIONS  TO  THE  MASONIC  PARALLELISM  OF  THE 
TWO  ST.  JOHNS  REFUTED. 


(13) 


"  Meanwhile,  the  house  new  swept, 

And  from  uncleanness  kept ; 

If  all  things  shine  with  grace, 

And  nothing's  out  of  place, 
Then  do  we  praise  the  household  maid, 
And  fourfold  surely  she's  repaid." — MASONIC  SONG. 

"  When  we  instruct  others,  we  should  not  think  it  enough  to  deliver 
positive  truths ;  but  we  should  also  take  good  care,  as  near  as  we  can, 
to  leave  them  clear,  and,  by  prevention,  to  stop  the  mouths  of  such  as 
love  to  pick  quarrels  at  the  truth,  and  to  bark  against  the  light." — 
BISHOP  SANDERSON. 


(14) 


LETTER  II. 


MY  LORD, 

IT  is  a  standing  rule  of  the  Masonic  Society,  that  the 
landmarks  of  the .  Order  are  incapable  of  alteration. 
Every  law  is  based  on  this  fundamental  principle,  and 
it  is  embodied  in  the  constitutions,  charges,  lectures,  and 
regulations  of  the  Craft  in  every  country  where  Free- 
masonry flourishes.  The  soundness  of  this  rule  is  borne 
out  by  analogy  and  reason;  for  if  the  landmarks  were 
variable,  the  nature  of  the  Institution  would  be  liable  to 
continual  changes,  and  in  one  century  it  would  bear  a 
different  character  from  what  it  sustained  in  another; 
and,  consequently,  its  claims  to  antiquity  would  soon 
rest  on  a  very  slender  foundation. 

If  the  essential  doctrines  of  the  Gospel  were  changed 
by  successive  innovations,  and  others  substituted  in  their 
place,  it  would  no  longer  be  the  vehicle  of  Christianity, 
"  the  power  of  God  and  the  wisdom  of  God,"  but  a 
stumbling  block  to  the  faithful,  and  a  meteor  to  mislead 
the  inconsiderate  and  the  unwary.  In  like  manner,  if 
the  legality  of  periodical  changes  in  Freemasonry  were 
admitted  by  its  constitutions,  and  it  were  consequently 
lawful  for  every  lodge  to  prescribe  its  own  ceremonies, 
not  only  would  the  beautiful  principle  of  uniformity  be 
lost,  but  the  Freemasonry  of  each  individual  province 
would  become  an  indeterminate  and  patchwork  system, 
which  its  best  friends  would  be  unable  to  recognize  as 
the  pure  and  sublime  Order  into  which  they  had  been 
initiated  elsewhere.  Innumerable  evils  would  attend 
such  a  loose  and  latitudinarian  proceeding,  and  Free- 
masonry would  degenerate  into  a  mere  local  institution, 
without  dgnity  in  its  practice,  or  benefit  in  its  effect. 


16  A    MIRROR    FOR 

There  needs,  my  Lord,  no  extended  argument  to  provd 
that  such  versatility  would  be  attended  with  great  dis- 
advantages ;  and  not  only  deprive  the  Order  of  its  most 
beneficial  properties,  but  would  inevitably  conduce  to  its 
final  dissolution.  The  great  and  exclusive  boast  of  Free- 
masonry is,  that  "it  is  the  same  yesterday,  to-day,  and 
for  ever;"  that  its  attributes  have  been  in  all  ages  of  its 
existence  unvaried,  its  leading  features  immutable,  and 
its  principle,  unity ;  to  depart  from  which  would  destroy 
its  efficacy  and  endanger  its  existence. 

At  the  revival  of  Masonry,  it  was  resolved  in  Grand 
Lodge,  that  "  it  is  not  in  the  power  of  any  man  or  body 
of  men  to  make  any  alteration  or  innovation  in  the  body 
of  Masonry."1  But  this  rule,  like  all  others  formed  by 
the  imperfection  .of  human  reason,  is  not  without  ex- 
ceptions. Trifling  alterations  have  been  incautiously 
admitted,  which,  though  unable  individually  to  affect 
the  established  landmarks  of  the  Order,  have  introduced 
discrepancies  that,  by  long  standing,  assume  the  im- 
munity attached  to  prescription,  although  of  very  recent 
origin. 

Des  Etangs  goes  much  further  than  this:  he  says, 
"  all  things  degenerate  by  time,  and  Masonry  suffers  with 
the  rest.  It  differs  from  what  it  was  as  much  as  the 
manners  of  Jews  and  Christians  vary  from  each  other. 
There  exist  six  thousand  religious  sects,  and  seven 
hundred  species  of  Masonry,  or  associations  which  re- 
semble it."  Of  course  we  are  to  understand  this  of  the 
continental  innovations  of  the  last  century.  He  then 
goes  on  to  say,  that  "  it  requires  the  concurrence  of  all 
good  Masons  to  restore  the  true  and  ancient  regimen;" 
and  professes  to  show  the  injury  which  time  has  inflicted 
on  it,  and  the  means  of  its  restoration.  This  would  be 
a  laudable  attempt,  if  Masonry  had  really  degenerated  as 
he  asserts ;  but  I  am  persuaded  that  this  writer  has  taken 
too  unfavourable  a  view  of  the  above-mentioned  innova- 
tions. They  have  not  injured  genuine  Masonry  at  all; 
and  instead  of  being  split  into  seven  hundred  sections,  it 
remains  essentially  the  same  as  it  was  in  the  most  ancient 
times. 

It   was   for  the   especial  purpose   of  preventing  an 

1  Anderson.  Const.,  June  24,  1723. 


THE    JOHAXNLTE    MASONS.  17 

alteration  of  landmarks,  that  the  primitive  Grand  Lodge 
appears  to  have  been  so  anxious  to  guard  against  the 
admission  of  any,  even  the  slightest  deviation,  from 
primitive  observances,  as  they  were  transmitted  by  the 
masonic  worthies  of  ancient  times  to  those  who  collected 
and  preserved  the  scattered  documents  of  antiquity  at 
the  beginning  of  the  eighteenth  century.  Nothing  is  too 
small  or  too  insignificant  to  be  the  author  of  important 
changes  either  physical  or  moral.  A  single  drop  of 
water  is  but  a  feeble  instrument  to  effect  any  great 
desigr ;  and  yet,  by  constant  repetition  it  will  wear 
away  a  block  of  marble.  How  trifling  soever  each 
single  innovation  in  Masonry  may  have  been,  the  aggre- 
gate amount  will,  in  process  of  time,  become  important, 
if  these  minute  changes  by  frequently  repeated.  Thus 
the  son  of  Sirach  says,  "  he  that  contemneth  small  things, 
shall  fall  by  little  and  little."2 

But,  my  Lord,  it  will  not  be  difficult  to  show  that 
some  of  these  alterations  are  neither  trifling  nor  unim- 
portant, although  not  sufficient  to  change  the  character 
of  Masonry.  The  third  degree,  for  instance,  has  under- 
gone some  changes  since  the  revival  in  1717,  which  have 
created  an  unnecessary  confusion  respecting  the  doors  in 
Solomon's  Temple.  The  first  notice  I  find  of  them  in 
Masonry  places  them  in  the  east,  west,  and  south ;  but 
they  are  now,  with  greater  propriety,  said  to  be  north, 
south,  and  east;  our  transatlantic  Brethren  use  the 
south,  wrest  and  east;  while  in  Scotland,  the  order  is 
east,  south,  and  west.  On  the  continent,  at  least  in 
France,  with  more  regard  to  the  primitive  design  of  the 
legend,  they  are  altogether  silent  about  these  traditional 
doors;  and  I  am  persuaded  they  are  right;  for,  by  the 
mention  of  any  particular  situation,  we  reject  the  means 
of  proving  whether  they  are  typical  or  real.  Their  rela- 
tive position  was  not  mentioned  in  England  till  after 
1725;  the  words  then  used  were  simply,  "the  three 
entrances  to  the  Temple."  And  this  is  the  reason  why 
the  French  rituals  do  not  mention  them  ;  for  they  were 
all  founded  on  the  lectures  furnished  to  the  First  Lodge 
at  Paris  by  the  Grand  Lodge  of  England,  and  forwarded 
along  with  the  warrant.  It  does  not  appear  difficult  to 

2  Eccles.  xix.,  1. 


]S  A    MIRROR    FOR 

understand  why  the  lectures  on  this  point  were  altered. 
The  impression  was,  that  the  real  gates  of  the  Temple 
were  to  be  understood,  and  their  position  is  mentioned 
in  a  note  to  one  of  the  two  first  degrees  of  the  Magonnerie 
Adonhiramite,  published  by  M.  St.  Victor  about  the  year 
1783.  The  real  gates  of  the  Temple,  as  every  one 
knows,  were  north,  south,  and  east;  and  hence  Hemming, 
and  those  who  drew  up  the  reformed  lectures  and  rituals, 
rejecting  the  symbolic  tendency  of  the  legend,  adopted 
the  true  position  of  the  doors.  But,  as  your  Lordship 
knows,  the  word  doors,  when  they  are  open,  or  untiled, 
as  these  are  supposed  to  have  been,  is  not  masonic. 

We  tind  similar  complaints  in  other  countries  respect- 
ing slight  alterations  and  innovations  in  the  legitimate 
work  of  Masonry.  The  Grand  Master  of  Tennessee,  in 
his  annual  address  to  the  Grand  Lodge  in  1842,  thus 
refers  to  the  subject: — he  says,  "I  am  informed  that 
there  is  a  great  want  of  uniformity  in  the  mode  of  con- 
ferring the  different  degrees;  and  that  errors  have  crept 
into  the  administration  of  our  rites,  which  impair  the 
beauty  and  harmony  of  the  system.  These  errors  require 
to  be  corrected,  and  the  sooner  the  correction  is  made 
the  better.  If  they  are  permitted  to  go  on,  they  will, 
in  time  to  come,  be  considered  as  a  part  of  the  system, 
and  take  such  hold,  that  they  will  be  difficult  to  eradi- 
cate. These  errors,  and  this  want  of  uniformity,  may  be 
attributed  to  the  cloud  which  for  so  many  years  has 
hung  over  the  Order;  to  the  withdrawal  of  the  older 
members  from  the  active  duties  of  the  lodges,  leaving 
them  to  the  guidance  and  control  of  the  younger  and 
more  inexperienced  Brethren,  who  are  too  frequently  led 
astray  by  what  is  novel  and  striking."  And  then  this 
worthy  dignitary  proceeds  to  point  out  the  remedy,  and 
to  propound  new  laws  for  the  correction  of  the  abuses, 
which  he  expresses  his  full  determination  rigidly  to 
enforce. 

But  my  principal  business  in  these  Letters  will  be 
rather  with  omissions  than  interpolations.  In  1717,  as 
we  have  every  reason  to  believe,  the  landmarks  were 
pure  and  unchanged,  as  they  had  been  delivered  by  the 
Dionysiacs,  who  travelled  over  the  world  for  employ- 
ment after  the  completion  of  Solomon's  Temple,  to  their 
successors,  and  transmitted  through  the  Roman  Collegias 


THE    JOHANNITE    MASONS.  19 

Fabrorum,  and  the  Freemasons  of  the  middle  ages,  down 
to  the  revival  of  Masonry  in  that  year.  This  we  are 
bound  to  take  for  granted,  because  no  evidences  exist 
to  disprove  the  facts.  If,  then,  it  be  strictly  true, 
as  we  have  no  reason  to  doubt,  it  is  also  true  that  the 
lodges  had  always  been  dedicated  TO  GOD  AND  HOLY  ST. 
JOHN  from  the  very  beginning  of  the  Christian  era,  be- 
cause that  formula  was  introduced  into  the  iirst  known 
lectures,  which  were  compiled  by  Grand  Masters  Payne, 
Desaguliers,  Anderson,  and  others,  from  ancient  docu- 
ments which  they  had  collected  with  great  labour  and 
research,  out  of  the  legitimate  archives  of  Masonry,  arid 
other  accessible  sources  of  equal  authenticity. 

Your  Lordship  is  doubtless  aware,  that  in  the  lectures 
which  were  drawn  up  and  modified  by  Dr.  Hemming 
and  his  coadjutors  for  the  general  use  of  the  lodges,  after 
the  re-union  in  1813,  the  references  to  the  two  St.  Johns, 
both  as  patrons  and  parallels  of  Masonry,  are  discon- 
tinued; and  the  use  of  these  lectures  having  been  very 
generally  adopted,  all  allusion  to  the  above  masonic 
worthies,  who  were  held  in  such  high  estimation  amongst 
our  ancient  Brethren,  is  exploded  and  lost.  The  authori- 
ty for  such  a  deviation  from  time-honoured  custom  is 
involved  in  mystery.  Be  it,  therefore,  our  business  to 
inquire,  whether  such  an  alteration  of  the  old  landmarks 
is  or  is  not  justifiable,  in  accordance  with  the  genius  of 
the  Order,  by  an  appeal  to  ancient  observances,  trans- 
mitted unimpaired  down  to  the  year  1813.  I  think  it  is 
not,  and  proceed  to  give  the  reasons  which  have  induced 
me  to  embrace  that  opinion. 

But  we  will  first  clear  the  way  by  an  examination  of 
the  several  objections  to  the  theory,  which  have  been 
adduced  at  various  times,  and  in  different  countries. 
Some  of  our  Brethren,  who  reject  all  traditions  about 
the  parallelism  of  the  two  St.  Johns,  are  ready  to  admit 
that  blue  Masonry  is  rightly  denominated  St.  John's 
Masonry;  but  they  refer  it  to  a  very  different  cause  than 
the  Grand  Mastership  of  either  the  Baptist  or  the 
Evangelist.  They  contend  that  the  battle  of  Bannock- 
burn  having  been  fought  on  St.  John's  day,  and  Free- 
masonry having  been  revived  by  Robert  Bruce  immedi- 
ately after  the  victory,  it  was  thence  called  St.  John's 
Masonry;  and  that  the  church  of  Kelso,  the  first  that 


20  A    MIRROR.    Fo;i 

was  built  in  Scotland  by  the  actual  Freemasons,  was 
dedicated  to  that  saint.  This  suggestion  can  scarcely  be 
tenable,  when  we  consider  that  Freemasonry  had  the 
name  of  St.  John  attached  to  it  in  countries  where 
Scottish  transactions  would  not  be  of  sufficient  authori- 
ty to  influence  the  fraternity  in  the  adoption  of  a  patron 
or  a  name  for  the  Institution. 

Others  say,  with  quite  as  littls  reason,  that  the  intro- 
duction of  the  legend  of  St.  John  into  Masonry  was  the 
work  of  the  Templars,  or  other  crusaders,  who  fought 
the  infidels  in  the  Holy  Land,  and  adopted  this  saint  as 
their  patron.  The  Chevalier  Ramsay  asserted  that  his 
system  of  Masonry  arose  during  the  crusades ;  and  that 
there  was  either  an  order  of  chivalry,  whose  business  it 
was  to  rebuild  the  Christian  churches  which  had  been 
destroyed  by  the  Saracens,  or  that  a  fraternity  of  Masons 
were  thus  employed  in  the  East,  under  the  piotectiori  of 
the  Knights  of  St.  John  of  Jerusalem;  and  that  the 
appellation  of  St.  John's  Masonry  was  derived  from 
thence,  and  ever  after  retained. 

In  answer  to  this  supposition,  it  would  not  be  difficult 
to  prove,  notwithstanding  the  conritient  assertions  of 
Barruel  and  others,  that  the  Templais,  who  were  engaged 
in  the  crusades,  were  perfectly  ignorant  of  symbolical 
Masonry,  and  never  so  much  as  dreamt  that  such  a  sys- 
tem existed;  and,  I  am  peisaaded  that  every  sensible 
Mason  will  agree  with  me  that  there  is  no  evidence 
whatever  to  substantiate  a  contrary  belief.  The  above 
idea,  however,  which  was  unknown  a  century  and  a  half 
ago,  was  embraced  by  the  notorious  Finch  ;  and  to  give 
it  weight  and  authenticity,  he  introduced  the  following 
passage  into  one  of  his  spiritual  rituals,  arid  it  was 
adopted  inconsiderately  by  a  few  lodges,  which  were 
worked  according  to  his  plans: — "What  is  the  chief 
reason  why  our  lodges  are  dedicated  to  St.  John?  Be- 
cause, in  the  time  of  the  crusades,  the  Masons  having 
united  themselves  with  the  Knights  of  St.  John  of  Jeru- 
salem to  fight  against  the  infidels,  they  adopted  that 
saint  as  their  tutelary  protector ;  and,  being  victorious  in 
their  conflicts  with  the  Saracens,  they  unanimously 


agreed  that  all  masonic  lodges  should  in  future  be  dedi- 
cated to  him."  This  gave  currency  to  the  fiction;  for 
Finch  made  the  most  of  it  by  introducing  it  on  all  occa- 


THE    JOII AXNITE    MASOXS.  21 

sions,  accompanied  by  much  unmeaning  verbiage;  and  it 
contributed  to  give  popularity  to  his  system,  by  the 
attractive  colouring  which  he  imparted  to  the  details, 
and  so  far  promoted  his  views  of  pecuniary  emolument 
at  the  expense  of  truth. 

Others,  again,  who  favour  an  astronomical  construction 
of  our  rites  and  ceremonies,  embracing  the  hypothesis 
that  Freemasonry  was  transmitted  through  Pythagoras 
and  the  Romans,  think  they  have  discovered  a  simple 
solution  of  the  mystery  in  the  god  Janus,  of  which  they 
suppose  John  to  be  a  corruption,  and  that  his  two  faces 
were  symbolical  of  the  two  St.  Johns.  And  as  Janus 
looked  two  ways  at  once,  i.  e.,  to  the  old  and  new  year, 
or  to  the  sim  above  arid  below  the  equinoctial,  so  the  festi- 
vals of  the  two  St.  Johns  are  celebrated  at  the  summer 
I  and  winter  solstices.  Dr.  Warburton  says,  in  his  com- 
mentary on  Shakespeare,3  with  equal  probability,  that 
the  heads  of  Janus  represented  Pan  and  Bacchus,  or 
Saturn  and  Apollo.  It  will,  however,  be  needless  to  say 
that  this  fanciful  theory  is  wholly  unfounded.  The  infi- 
dels of  the  last  century  fabled  that  our  blessed  Saviour 
was  no  other  than  Hercules;  and  that  his  death  and  re- 
surrection, by  which  we  are  redeemed  from  sin,  was  no 
other  than  a  new  version  of  the  last  labour  of  Hercules, 
whose  conquest  of  the  Lernean  serpent  was  likened  to 
Christ's  victory  over  the  devil  in  the  wilderness ;  that 
his  descent  into  the  lower  regions  to  conquer  Cerberus 
was  a  symbol  of  his  death,  and  his  emerging  thence, 
after  remaining  three  days  and  nights  in  Tartarus,  a  type 
of  his  resurrection.  Now  I  submit,  my  Lord,  that  Janus 
is  no  more  applicable  to  the  St.  Johns  than  Hercules  is 
to  Christ. 

The  Masons  on  the  continent  of  Europe  have  embraced 
a  very  different  opinion.  They  admit  the  connection  of 
St.  John  with  Masonry,  but  give  the  honour  to  St.  John 
the  Almsgiver,  who  was  patriarch  of  Alexandria  in  the 
sixth  century,  but  took  up  his  residence  at  Jerusalem, 
that  he  might  assist  the  Christians  who  had  made  a  pil- 
grimage to  the  holy  shrine;  and  instituted  a  fraternity 
to  attend  upon  the  sick,  and  to  afford  pecuniary  aid  to 
the  needy.  He  died  in  the  odour  of  sanctity,  and  was 

3  Merchant  of  Venice   act  i.    scene  1. 


22  A    MIRROR    FOR    THE    JOHANN1TE    MASONS. 

canonized,  for  his  abundant  virtues,  under  the  name  of 
St.  John  the  Almsgiver  of  Jerusalem,  and  is  acknow- 
ledged as  the  patron  of  all  societies  which  are  instituted 
for  the  relief  of  the  sick  and  destitute.  The  error  of 
appropriating  the  patronage  of  Masonry  to  this  patriarch 
is  manifest  from  our  particular  days  of  festival,  which 
are  June  24  and  December  27,  while  those  of  St.  John 
the  Almsgiver  are  January  23  and  November  11. 

But  all  this  is  little  to  the  purpose.  Conjecture  is 
well,  where  authentic  evidence  is  not  to  be  had;  but 
proof  is  better,  when  it  is  based  on  rational  and  well- 
grounded  argument.  And  if  in  every  accessible  docu- 
m^nt  which  treats  on  Freemasonry  down  to  the  re-union 
above  mentioned,  the  two  St.  Johns  are  nalned  as  its 
patrons,  it  must  appear  clear  to  every  unprejudiced  per- 
son, that  the  record  can  have  no  other  reference  than  to 
the  two  cotemporaries  of  our  Saviour,  as  real  persons, 
and  in  their  real  characters;  and  that  it  possesses  a  just 
and  reasonable  claim  to  be  considered  one  of  those  unal- 
terable landmarks  which  it  is  a  violation  of  the  true 
principles  of  Masonry  to  reject. 

I  have  the  honour  to  be, 
My  Lord, 

Your  Lordship's  obedient 
Servant  and  Brother, 

GEO.  OLIVER,  D.  D. 

Scopwick  Vicarage,  Nov.  8.  1847. 


LETTER  III. 


ENQUIRY  WHETHER  THE  PATRONAGE  OF  MASONRY  WAS  ORTOf- 
NALLY  VESTED  IN  THE  TWO  ST.  JOHNS  DURING  THE  LAST 
CENTURY,  OR  AT  ANY  EARLIER  PERIOD. 


(23) 


"  Peter  saith  unto  Jesus,  '  Lord,  what  shall  this  man  do  ?  Jesus  saith  unto 
him,  If  I  n  Ul  that  he  tarrv  uuiiJLLcjjme,  what  is  that  to  thee.  Follow  thou  me. 
Then  went  this  saying  aljroad  among  the  brethren,  that  this  disciple  sh<r.iM  XK>t 
die.'  isow  me  appre'iensi  >n  hereof  hath  been  received  either  grossly  or  m  me 
general,  that  is  not  distinguishing  *he  manner  or  particular  way  of  this  continua- 
tion, in  wLich  sense  prob:.bly  the  grosser  and  undisc-erning  party  received  it. 
On  more  d'a  inc  ly  fipprehciuling  the  manner  of  his  immortality;  that  is,  that 
John  should  never  properly  «.li",  *nit  be  trniv  la'<  "  into  Paradise,  there  to  remain 
with  Enoch  and  EJjas  until  about  the  conrng  of  Christ;  and  should  be  slain 
with  them  under  antichrist,  according  to  that  of  the  Apocalypse." — BROWNE. 


LETTER    III. 


MY  LORD, 

IN  entering  on  this  enquiry,  I  am  not  unconscious  that 
the  freedom  of  discussion  will  be  considerably  restricted 
by  a  deficiency  of  authentic  evidence;  and  I  shall  there- 
fore be  obliged  to  accommodate  circumstances  to  the 
traditions  of  Masonry;  as  these  will  be  our  only  guides 
through  the  impervious  atmosphere  of  a  distant  period, 
which  affords  scarcely  a  glimmering  ray  to  direct  our 
path  or  guide  us  in  our  search  after  the  truth.  What 
Dr.  Kitto  says  of  chronology,  may  be  justly  applied  to 
the  subject  before  us: — "After  an  anxious  survey  of  the 
thick  clouds  which  hang  over  this  period,  for  some  ray 
of  light  which  might  guide  us  through  its  utter  darkness, 
we  turn  away  as  disappointed  as  all  our  predecessors. 
Nothing,  therefore,  remains  for  us  but  to  make  such 
accommodations,  and  so  to  balance  the  various  difficul- 
ties, as  to  obtain  the  result,  which,  without  being  certain 
of  the  truth,  seems  the  best  and  the  most  probable  under 
all  the  circumstances." 

In  every  estimate  that  I  have  been  able  to  form  of 
Freemasonry,  the  foundation  on  which  I  invariably  build 
is,  the  system  as  it  was  promulgated  at  the  revival  in 
1717.  This  is  a  rock  which  will  firmly  sustain  any  edi- 
fice that  may  be  placed  upon  it;  for  it  is  the  only  certain 
standard  of  truth  established  by  authority.  No  authentic 
records -precede  it  which  treat  of  Masonry  as  a  perfect 
system.  All  previous  notices  of  the  Order,  like  the  links 
of  a  broken  chain,  are  unconnected  and  detached;  and 
though  extremely  valuable  as  parts  of  a  whole,  are 
defective  and  useless,  because  the  connecting  links  are 
wanting,  for  they  were  burnt  to  ashes,  and  cast  forth  to 
the  winds  of  heaven,  by  jealous  and  fastidious  Brethren, 

who  were  ignorant  of  the  real  tendency  of  the  Craft,  and 
o* 


26  A    MIRROR    FOR 

misinterpreted  the  measures  which  were  successfully 
adopted  to  promote  its  best  and  most  enduring  interests. 
The  scattered  rays  of  light  were,  fortunately,  still  acces- 
sible, and  nobly  did  the  conservators  of  Masonry  toil  to 
search  them  out,  and  bring  them  into  efficient  operation. 
Those  worthy  Masons  whose  names  ought  to  be  had  in 
honour  throughout  all  time,  Anthony  Sayer,  Elliott, 
Lamball,  Payne,  Desaguliers,  Gofton,  Morrice,  Calvert, 
De  Noyer,  and  a  few  others,  used  the  most  strenuous 
exertions  to  put  the  system  into  a  form  consistent  with 
ancient  observances.  According  to  their  own  account, 
they  "  perused  old  manuscripts,  digested  ancient  consti 
tutions,  collected  the  old  Gothic, charges,  arid  consulted 
intelligent  brethren,"  about  those  secret  rites  and  ordi- 
nances, and  doctrines,  which  "  were  never  divulged  in 
manuscript,"  and  embodied  every  hint  which  had  the 
unequivocal  sanction  of  ancient  usage  in  its  favour.  The 
labours  of  these  eminent  men  have  placed  Freemasonry 
on  a  basis  that  cannot  be  shaken ;  and  the  ceremonies 
and  doctrines  which  were  used  by  them  I  will  defend  to 
the  death,  as  containing  the  true  and  unalterable  princi- 
ples of  the  Craft.  Let  us,  then,  enquire  whether  any 
reference  to  St.  John  may  be  found  in  the  ritual  which 
was  propounded  at  that  period  by  the  revived  Grand 
Lodge. 

In  the  earliest  lectures  that  were  used  under  its  sanc- 
tion, St.  John  was  alluded  to  in  the  following  mariner: — 
"Q.  From  whence  came  you?  A.  From  the  holy  lodge 
of  St.  John.  Q.  What  recommendation  do  you  bring 
from  thence?  A.  A  recommendation  from  the  brothers 
and  fellows  of  that  right  worshipful  and  holy  lodge  of 
St.  John,  from  whence  I  came,  who  greet  you  thrice 
heartily." 

This  I  take  to  be  a  plain  admission,  by  the  first  Grand 
Lodge  under  the  revived  system,  after  using  every  possi- 
ble means  of  ascertaining  the  true  belief  of  antiquity  on 
all  points  connected  with  the  Order,  which  they  had 
undertaken  to  rescue  from  the  oblivion  into  which  it  was 
falling,  in  consequence  of  "  the  age  and  infirmities  of  Sir 
Christopher  Wren,  the  Grand  Master," — that  the  St. 
Johns  were  considered  the  legitimate  patrons  of  Christian 
Masonry.  But  to  prevent  the  universality  of  the  Order 
from  being  affected  by  such  a  doctrine,  the  old  charges  drs- 


THE    JOHAXXITE    MASONS.  2V 

tinctly  provided,  that  although  "in  ancient  times  the  Chris- 
tian Maso?is  were  charged  to  comply  with  fhe  Christian  usages 
of  each  country  ichzrc  they  travelled,  or  worked,  yet  Masonry 
being  found  in  all  nations,  even  of  divers  religions,  they 
are  now  only  charged  to  adhere  to  that  religion  in  which 
all  men  agree,  leaving  each  brother  to  his  own  particular 
opinions,  that  is,  to  be  good  men  arid  true,  men  of 
honour  and  honesty,  by  whatever  names,  religions,  or 
persuasions  they  may  be  distinguished;  for  they  all 
agree  in  the  three  great  articles  of  Noah,  enough  to  pre- 
serve the  cement  of  the  lodge." 

And  the  revivers  of  Masonry,  that  they  might  distinctly 
announce  their  opinions  on  this  particular  subject,  caused 
it  to  be  still  more  elaborately  enunciated  in  the  formula, 
as  improved  by  Desaguliers  and  Anderson  a  few  years 
later.  It  is  here  stated  that  the  lodges  wTere  called  St. 
John's  lodges,  because  "he  wras  the  baptizer  and  fore- 
runner of  our  Saviour;  and  announced  him  as  the  Lamb 
of  God,  which  taketh  away  the  sins  of  the  world."  This 
corresponds  with  the  French  ritual,  A.D.  1730,  which  is 
equally  plain: — "  D.  Comments'  appelle  cette  Loge? 
R.  La  Loge  de  S.  Jean."  And  the  passage  was  thus 
explained: — "II  fait  toujours  repondre  ainsi  parce  que 
c'est  le  nom  de  toutes  les  Loges" 

We  now  come  to  the  consideration  of  Bro.  Duncker- 
ley's  lectures,  which  I  am  persuaded  were  identical  with 
those  which  are  attributed  to  Martin  Clare.  In  this 
ritual  the  same  asseveration  is  repeated ;  and  more  than 
this,  St.  John  was  now  introduced  into  trie  style  of  the 
O.B.,  that  the  great  truth  might  be  fully  impressed  upon 
every  candidate  at  his  first  initiation.  It  ran  thus: — 
"  In  the  presence  of  God,  and  this  right  w7orshipful  and 
holy  lodge,  dedicated  to  God  and  holy  St.  John ;"  and 
the  asseveration  corresponded  with  it — "  so  help  me  God 
and  holy  .St.  John.  These  forms  were  continued  in 
general  use  by  most  of  the  lodges,  till  the  re-uriion  of 
the  two  great  sections  in  1813. 

The  next  stage  of  our  enquiry  improves  our  view  of 
the  case,  and  the  light  beams  still  more  effulgently  upon 
us.  In  a  catechism  used  a  little  later  than  the  middle 
of  the  century,  which,  by  way  of  eminence,  is  called 
"the  Old  York  Lecture,"  the  two  St.  Johns  occupy  a 
prominent  situation ;  and  the  passage  where  they  are 


28  A    .MIRROR    FOR, 

introduced  is  so  characteristic  of  a  cosmical  institution, 
as  well  as  illustrative  of  the  subject-  under  discussion, 
that  I  quote  it  at  length.  "  Q..  Our  lodges  being  finished, 
furnished,  and  decorated  with  ornaments,  furniture,  and 
jewels,  to  whom  were  they  consecrated?  A.  To  God. 
Q.  Thank  you,  Brother ;  and  can  you  tell  me  to  whom 
they  were  first  dedicated?  A.  To  Noah,  who  was  saved 
in  the  ark.  Q.  And  by  what  name  were  the  Masons 
then  known?  A.  They  were  called  Noachidas,  Sages,  or 
Wise  Men.  Q.  To  whom  were  the  lodges  dedicated 
during  the  Mosaic  dispensation?  A.  To  Moses,  the 
chosen  of  God;  and  Solomon,  the  son  of  David,  king  of 
Israel,  who  was  an  eminent  patron  of  the  Craft.  Q.  And 
under  what  name  were  the  Masons  known  during  that 
period?  A.  Under  the  name  of  Dionysiacs,  Geometri- 
cians, or  Masters  in  Israel.  Q.  But,  Brother,  as  Solomon 
was  a  Jew,  and  died  long  before  the  promulgation  of 
Christianity,  to  whom  were  they  dedicated  under  the 
Christian  dispensation  ?  A.  From  Solomon,  the  patronage 
of  Masonry  passed  to  St.  John  the  Baptist.  Q.  And 
under  what  name  were  they  known  after  the  promulga- 
tion of  Christianity?  A.  Under  the  name  of  Essenes, 
Architects,  or  Freemasons.  Q.  Why  were  the  lodges 
dedicated  to  St.  John  the  Baptist?  A.  Because  he  was 
the  forerunner  of  our  Saviour;  and  by  preaching  repent- 
ance and  humiliation,  drew  the  first  parallel  of  the  Gos- 
pel. Q.  Had  St.  John  the  Baptist  any  equal?  A.  He 
had  ;  St.  John  the  Evangelist.  Q.  Why  is  he  said  to  bo 
equal  to  the  Baptist?  AT  Because  he  finished  by  his 
learning  what  the  other  began  by  his  zeal,  and  thus  drew 
a  second  line  parallel  to  the  former;  ever  since  which 
time,  Freemasons'  lodges,  in  all  Christian  countries,  have 
been  dedicated  to  the  one  or  the  other,  or  both  of  these 
worthy  and  worshipful  men." 

In  the  ritual  practised  by  the  lodges  in  the  north  of 
England,  a  little  later  in  the  century,  we  find  the  follow- 
ing passage  : — "  Our  lodges  are  untruely  said  to  be  dedi- 
cated to  St.  John,  because  the  Masons  who  engaged  to 
conquer  the  Holy  Land  chose  that  saint  for  their  patron. 
We  should  be  sorry  to  appropriate  the  Balsa rian  sect  of 
Christians  to  St.  John  as  an  explanation  of  this  principle. 
St.  John  obtains  our  dedication  as  being  the  proclaimer 
of  that  salvation  which  was  at  hand  by  the  coming  of 


THE    JOHANXITE    MASONS.  29 

Christ ;  and  we,  as  a  set  of  religious  men  assembling  in 
the  true  faith,  commemorate  the  proclamations  of  the 
Baptist.  In  the  name  of  St.  John  the  Evangelist,  we 
acknowledge  the  testimonies  which  he  gives,  and  the 
divine  Logos,  which  he  makes  manifest."  And  again — 
"  Our  beauty  is  such  as  adorns  all  our  actions;  is  hewn 
out  of  the  rock,  which  is  Christ;  raised  upright  with  the 
plumb-line  of  the  Gospel ;  and  squared  and  levelled  to  the 
horizontal  of  God's  will  in  the  holy  lodge  of  St.  John ; 
and  as  such  becomes  the  temple  whose  maker  and  builder 
is  God." 

It  appears,  my  Lord,  from  the  above  facts,  that  the 
name  of  St.  John  was  a  generic  term  for  all  Freemasons' 
lodges.  And  this  will  be  further  apparent  from  a  perusal 
of  the  "  Golden  Remains  of  the  early  Masonic  Writers;" 
for  they  uniformly  speak  of  the  two  St.  Johns  as  being 
universally  received  as  the  undoubted  patrons  of  the 
Craft.  It  is  a  fact  that  was  never  once  called  into 
question,  although  it  must  be  confessed  that  the  reasons 
for  its  adoption  slightly  vary.  Our  transatlantic  Brethren 
say — "  The  dedications  are  made  to  these  saints,  not  as 
Christians,  but  as  eminent  Masons;  and  if  we  are  gra- 
tuitous in  bestowing  such  a  character  upon  them,  this 
does  not  affect  the  merit  of  the  argument,  because  the 
dedication  is  made  under  the  supposition  that  this  is 
their  character.  They  are  honoured  by  us,  riot  as  saints, 
but  as  good  and  pious  men — not  as  teachers  of  religion, 
but  as  bright  examples  of  all  those  virtues  which  Masons 
are  taught  to  reverence  and  practice.  And  if  to  all  this 
it  incidentally  happens  that  they  were  also  Christians, 
such  a  circumstance  should,  with  a  tolerant  Jew,  be  no 
objection  to  the  honours  paid  to  them;  but  with  a 
sincere  Christian,  a  better  reason."1  In  this  passage,  the 
identity  of  the  persons  is  preserved — however  the  reason 

V  their  adoption  may  differ  from  that  which  was  assigned 

/  our  Brethren  of  the  last  century. 

These  are  the  facts,  and  they  cannot  be  shaken  by  any 
amount  of  argument.  There  they  stand,  and  no  sophistry 
can  explain  them  away.  In  the  words  of  a  modern 
writer,  "  a  truth  remains  a  truth,  though  all  the  world 
agree  to  call  it  a  lie;  and  error  is  not  the  less  error, 


Moore's  Mag.,  vol.  iii. 


30  .      A    MIRROR    FOR 

though  every  learned  body  in  Christendom  certify  to  its 
veracity.  Hypotheses  and  theories  may  be  talked  about 
and  fought  about  as  long  as  we  will,  and  then  we  shall 
be  as  far  from  a  satisfactory  conclusion  as  ever."  The 
above  series  of  facts  serve  to  direct  our  path;  and  by 
their  removal  we  make  "shipwreck  of  our  ancient  faith.'" 
We  might  as  well  prostrate  trial  by  jury,  and  still  contend 
that  the  British  constitution  exists  in  all  its  primitive 
perfection.  We  might  as  well  strike  out  an  asterism 
from  the  sky,  and  still  argue  that  its  ancient  appearance 
is  unchanged.  We  might  as  well  expel  the  St.  Johns 
from  the  system  of  Christianity,  and  exhibit  the  Redeemer 
without  a  proclamation  on  the  one  hand,  or  a  recorder 
of  his  actions  on  the  other. 

But  it  is  contended  that,  as  Freemasonry  was  in 
existence  many  ages  before  either  of  the  St.  Johns 
flourished,  they  could  not  possibly  have  been  its  original 
patrons.  Nor  is  it  asserted  that  they  were :  and,  there- 
fore, the  objection  may  be  admitted  in  its  full  force 
without  affecting  the  proposition,  that  the  two  St.  Johns 
are  the  legitimate  patrons  and  parallels  of  the  Order.  In 
fact,  it  proves  nothing;  for,  in  another  stage  of  their 
progress,  the  old  lecturers  distinctly  explain  the  origin 
of  their  appropriation  in  the  following  words,  which  are 
but  the  extension  of  a  ritual  already  cited: — "After  the 
flood,  the  Masons  were  called  Noachidae,  and  from  the 
building  of  the  tabernacle,  the  lodges  were  dedicated  to 
Moses.  From  the  building  of  the  first  temple  at  Jeru- 
salem to  the  Babylonish  captivity,  Freemasons'  lodges 
were  dedicated  to  King  Solomon;  from  thence  to  the 
corning  of  Shilo,  they  were  dedicated  to  Zerubbabel ; 
and  from  that  time  to  the  final  destruction  of  the  temple 
by  Titus,  they  were  dedicated  to  St.  John  the  Baptist ; 
but  owing  to  the  many  massacres  and  disorders  which 
attended  that  memorable  event,  Freemasonry  sunk  very 
much  into  decay;  many  lodges  were  entirely  broken  up, 
and  few  could  meet  in  sufficient  numbers  to  constitute 
their  legality;  and  at  a  general  meeting  of  the  Craft  held 
at  Jerusalem,  it  was  observed  that  the  principal  reason 
for  the  decline  of  Masonry,  was  the  want  of  a  Grand 
Master  to  patronize  it ;  they,  therefore,  deputed  seven  of 
their  most  eminent  members  to  wait  upon  St.  John  the 
Evangelist,  who  was  at  that  time  Bishop  of  Ephesus? 


THE    JOHANXITE    MASONS.  31 

requesting  him-  to  take  upon  himself  the  office  of  Grand 
Master.  He  returned  for  answer,  that  though  well 
stricken  in  years,  yet  having  been  in  the  early  part  of 
his  life  initiated  into  Masonry,  he  would  accept  the 
office;2  thereby  completing  by  his  learning  what  the 
other  St.  John  had  begun  by  his  zeal;  and  thus  drew 
what  Freemasons  term  a  line  parallel ;  ever  since  which, 
Freemasons'  lodges,  in  all  Christian  countries,  have  been 
dedicated  both  to  St.  John  the  Baptist  and  St.  John  the 
Evangelist." 

In  this  formula,  the  reason  for  placing  the  two  St. 
Johns  as  the  parallels  of  Masonry,  is  so  plainly  stated,  as 
to  admit  of  neither  doubt  nor  dispute.  If  the  St.  Johns 
are  to  be  understood  symbolically,  then  Zerubbabel,  and 
Solomon,  and  Moses,  and  Noah,  must  also  be  symbolical 
characters,  for  they  are  placed  on  exactly  the  same  basis. 
This  is  an  hypothesis  which  the  most  sceptical  Brother 
will  scarcely  be  willing  to  admit;  because  if  it  were  con- 
ceded, Freemasonry  would  become  a  visionary  institution, 
its  landmarks  would  be  doubtful,  and  its  references  un- 
interesting and  obscure.  If  the  above  personages  be 
allegorical,  what  will  become  of  the  deliverance  from* 
Egyptian  bondage — Moses  and  the  Tabernacle — Jeptha 
and  the  Ephraimites — Solomon  and  the  Temple,  &c., 
&c.?  They  must  all,  by  the  same  rule,  be  considered 
allegorical,  and  the  very  worst  charges  of  Paine,  Carlisle, 
and  others,  who  denied  the  reality  of  all  these  events 
and  persons,  will  be  fathered  upon  the  fraternity;  a 
consummation  which  would  soon  sweep  it  away  from 

2  It  is  an  historical  fact,  that  the  early  Christians  sent  a  deputation 
to  St.  John  in  his  old  age,  requesting  him  to  give  them  a  code  of 
rules  for  their  observance,  that  the  identity  of  their  faith  might  be 
perpetuated  as  an  exclusive  society.  Thus  Dr.  Kitto  says  ( Annot.  on 
John,  i.,  1,  "The  intimations  preserved  by  the  early  fathers  inform 
us  that  the  aged  apostle  was  induced  to  write  his  gospel  at  the  earnest 
solicitations  of  the  churches  in  Asia  Minor,  with  a  view  of  overturning 
the  errors  which  were  then  promulgated  by  Ceririthus,  the  Nicolaitans, 
and  others.  As  these  errors  were,  for  >the  most  part,  founded  on 
mistaken  notions  of  the  real  nature,  character,  and  office  of  Jesus 
Christ,  he  selected  from  the  history  and  discourses  of  his  Lord  those 
passages  which  bore  most  strongly  upon  these  subjects ;  and  which 
tended,  by  the  exhibition  of  correct  views,  to  overthrow  the  existing 
errors,  and  establish  a  rule  of  faith  for  the  future,  on  those  points 
which  had  been  brought  into  dispute." 


32  A    MIRROR    FOR 

the  face  of  the  earth,  pursued  by  the  execrations  of 
mankind. 

But  your  Lordship  will  be  at  no  loss  to  discover  that 
the  diversity  in  the  formulae  constitutes  a  strong  evi- 
dence of  the  truth  of  the  facts,  because  it  proves  that  in 
every  modih'cation  or  improvement  of  the  lectures,  which 
took  place  during  the  last  century,  the  description  of 
patronage  and  parallelism  never  varied;  and  the  legality 
of  dedicating  the  lodges  to  St.  John  was  never  ques- 
tioned, but  was  esteemed  as  an  admitted  truth,  which 
none  but  the  most  captious  cowan  ever  ventured  to 
controvert. 

In  the  original  lectures  compiled  by  Sayer,  Payne, 
and  Desaguliers,  and  improved  by  Anderson,  Desaguliers, 
and  Cowper;  in  the  revisions  of  Dunckerley  and  Martin 
Clare,  twice  repeated ;  and  in  the  extended  rituals  of 
Hutchinson,  Preston,  and  others,  which  were  vin  use 
down  to  the  reunion  in  1813,  and  by  some  lodges  even 
to  the  present  time,  all  of  which  have  been  cited  above, 
the  St.  Johns  occupy  their  place  as  the  patrons  of 
Masonry ;  no  link  in  the  chain  of  evidence  is  broken ; 
for  in  no  one  ritual,  whether  undent  or  modern,  which 
was  in  use  during  the  whole  century,  have  they  been 
omitted. 

But  there  is  a  further  proof  of  greater  antiquity  than 
any  we  have  yet  noticed,  that  blue  Masonry  was  digni- 
fied with  the  name  of  St.  John.  In  a  system  of  Masonry 
used,  as  it  is  confidently  affirmed,  in  the  fourteenth 
century,  the  following  passage  occurs  in  the  0.  B. : — 

"  That  you  will  always  keep,  guard,  and  conceal, 
And  from  this  time  you  never  will  reveal, 
Either  to  M.  M.,  F.  C.,  or  apprentice, 
Of  St.  John's  Order,  what  our  grand  intent  is." 

Here  we  have  the  name  of  St.  John's  Masonry  particu- 
larly assigned  to  three  degrees  only;  and,  if  it  were  a  fact 
universally  acknowledged  at  that  period,  we  may  safely 
conclude  that  its  origin  may  be  dated  at  a  much  earlier 
epoch ;  and  even  carried  back  to  the  time  when  the  Evange- 
list flourished.  In  a  word,  the  Masons  of  the  eighteenth 
century  would  have  sacrificed  every  other  landmark  of 
the  Order,  rather  than  abandon  their  ancient  and  legiti- 


THE    JOHANXITE    MASONS.  33 

mate  patrons.  Paley  says — "  I  know  not  a  more  rash 
or  unphilosophical  conduct  of  the  understanding,  than 
to  reject  the  substance  of  a  story,  by  reason  of  some 
diversity  in  the  circumstances  with  which  it  is  related. 
The  usual  character  of  human  testimony  is  substantial 
truth  under  circumstantial  variety.  This  is  what  the 
daily  experience  of  courts  of  justice  teaches.  When 
accounts  of  a  transaction  come  from  the  mouths  of  dif- 
ferent witnesses,  it  is  seldom  that  it  is  not  possible  to 
pick  out  apparent  or  real  inconsistencies  between  them. 
These  inconsistencies  are  studiously  displayed  by  an 
adverse  pleader,  but  oftentimes  with  little  impression 
upon  the  minds  of  the  judges.  On  the  contrary,  a  close 
and  minute  agreement  induces  the  suspicion  of  confede- 
racy arid  fraud.  When  written  histories  touch  upon  the 
same  scenes  of  action,  the  comparison  almost  always 
afibrds  ground  for  a  like  reflection.  Numerous,  and 
sometimes  important  variations  present  themselves  ;  not 
seldom  also,  absolute  and  final  contradictions;  yet  neither 
one  nor  the  other  are  deemed  sufficient  to  shake  the 
credibility  of  the  main  fact."3 

Now  this  arrangement  of  changing  the  grand  patrons  of 
Masonry  along  with  the  systems  of  religion  by  which  it 
is  practised,  is  perfectly  consistent  with  ordinary  usage 
in  other  important  matters.  Before  the  legation  of  Moses, 
the  patriarchal  religion  was  the  true  one,  and  it  was 
dedicated  to  Noah  and  Abraham  ;  the  former  being  digni- 
fied with  the  appellation  of  "  a  preacher  of  righteous- 
ness,"? and  the  latter  of  "  the  father  of  the  faithful."5 
After  that  event  the  legitimate  system  of  faith  was  no 
longer  patriarchal  but  Jewish,  and  was  accordingly  dedi- 
cated to  Moses  and  Aaron,  as  lawgiver  and  priest ;  the 
one  being  called  "  Moses  prophet,"  and  also  "  a  burning 
and  a  shining  light,"  as  his  successor  was  afterwards 
named  ;  and  the  other  "Pharaoh's  God."6  And  from  the 
advent  of  the  Messiah,  mankind  are  expected  by  the 
Almighty  to  embrace  Christianity  as  the  only  efficient 
means  of  salvation,  and  it  was  dedicated  to  Christ  the 
Son  of  God,  as  "a  Light  to  lighten  the  Gentiles,  and  the 

3  Evidences,  part  iii.,  c.  1.  4  2  Peter  ii.,  5. 

•  Romans  iv.,  U.  c  Dout.  vii.»  J, 


34  A    MIRROR    FOR 

glory  of  Israel  ;  "7  of  whom  St.  John  the  Baptist  was 
the  herald,  and  St.  John  the  Evangelist  the  beloved 
disciple. 

In  imitation  of  this  example,  which  was  prescribed  by 
the  Divinity  himself,  patriarchal  Freemasonry  had  for 
its  grand  parallels  Noah  and  Abraham ;  when  it  was  in 
the  custody  of  the  Jews,  the  lodges  were  dedicated  to 
Moses  and  Solomon ;  but  after  the  destruction  of  the 
Temple  at  Jerusalem,  and  the  dissolution  of  the  Jew- 
ish polity,  both  civil  and  ecclesiastical,  Masonry  fell 
into  the  hands  of  the  Christians,  and  was,  by  a  very 
natural  process,  placed  under  the  especial  patronage  of 
the  herald  and  the  chief  disciple  of  the  divine  Founder 
of  their  religion.  Again,  under  the  patriarchs,  the  Ma- 
sons were  called  Noachidae ;  by  the  Jews,  Dionysiacs 
or  Geometricians  ;  and  by  the  Christians,  Masons  or 
Freemasons ;  but  in  all  ages  they  were  equally  styled 
"the  Brethren"  (01  aSetyot). 

On  this  rational  interpretation  of  a  very  obvious  prac- 
tice, it  appears  wonderful  that  Christian  Masons  of  our 
own  country,  after  the  appropriation  has  remained  undis- 
puted for  eighteen  hundred  years,  should  endeavour  to 
overturn  it,  and  restore  the  obsolete  custom  of  attri- 
buting the  patronage  of  Christian  Masonry  to  Moses  and 
Solomon,  which  is  at  variance  with  the  concurrent  prac- 
tice of  all  time.  The  above  process  is  the  great  touch- 
stone by  which  the  legitimacy  of  any  ceremony,  or  series 
of  ceremonies,  can  be  rationally  determined.  And  I 
would  have  it  perfectly  understood,  my  Lord,  that  I  am 
speaking  of  Masonry  as  practised  by  Christians.  In 
Jewish  lodges  the  appropriation  of  masonic  patronage  to 
Moses  and  Solomon  is  perfectly  just,  and  in  keeping  with 
the  above  line  of  argument,  although  it  is  precisely  the  same 
violation  of  the  universality  of  the  Order  as  the  Christians 
are  charged  with,  who  assign  their  Masonry  to  the  Grand 
Mastership  of  the  two  St.  Johns. 

My  researches  have  been  unsuccessful  to  determine  the 
exact  period  when  the  above  parrallelism  was  introduced 
into  the  Order.  In  the  earliest  lectures  (A.  D.  1721),  it  is 
mentioned  thus : — "  God's  good  greeting  be  to  this  our 
happy  meeting.  And  all  right  worshipful  brothers  and  fel- 

7  Luke  ii.,  32. 


THE    JOHANMTE    MASONS.  35 

lows  of  the  right  worshipful  and  holy  lodge  of  St.  John 
Q.  Why  do  you  denominate  it  the  holy  lodge  of  St.  John  ? 
A.  Because  he  was  the  forerunner  of  our  Saviour,  and 
laid  the  first  parallel  line  to  the  Gospel."  We  are  there- 
fore bound  to  conclude  that  it  was  a  dogma  of  great 
antiquity.  In  another  formula  which  was  introduced  a 
few  years  later,  improved  by  Bro.  Dunckerley,  the  paral- 
lelism is  still  more  intelligibly  enunciated. — "In  all 
regularly  constituted  lodges  there  is  a  certain  point 
within  a  circle ;  the  point  representing  an  individual 
brother ;  the  circle  representing  the  boundary  line  .of 
his  duty  to  God  and  man,  beyond  which  he  is  never  to 
suffer  his  passions,  prejudices,  or  interests  to  betray  him 
on  any  occasion.  This  circle  is  embordercd  by  two  perpen- 
dicular parallel  lines,  representing  St.  John  the  Baptist  and 
St.  John  the  Evangelist,  who  were  perfect  parallels  in  Christi- 
anity as  well  as  in  Masonry ;  and  upon  the  vertex  rests 
the  book  of  the  Holy  Scriptures,  which  point  out  the 
whole  duty  of  man.  In  going  round  this  circle  we 
necessarily  touch  upon  these  two  lines,  as  well  as  on 
the  Holy  Scripture  ;  and  whilst  a  Mason  keeps  himself 
thus  circumscribed,  it  is  impossible  that  he  should  mate- 
rially err." 

A  curious  illustration  of  this  symbol  of  a  circle  and 
parallel  lines,  in  connection  with  the  two  St.  Johns,  is 
found  in  the  ancient  union  of  the  zodiacal  circle  with 
the  period  when  the  festival  of  the  two  saints  was  cele- 

K^x-*  bra  ted.     In  the  old  Runic  Fasti,  a  wheel  or  circle  was 

K,    used  to  denote  the  festival  of  Christmas.     The  learned 

Gebelin  derives  Yule,  the  ancient  name  of  Christmas, 

^>A      from  a  primitive  word,  carrying  with  it  the  general  idea 

of  revolution  and  a  wheel ;  and  it  was  so  called,  says 

Bade,  because  of  the  feturn  of  the  sun's  annual  course 

after  the  winter  solstice.     This  circle  is  common  to  both 

festivities.     Thus  Durand,  speaking  of  the  rites  of  the 

Teast  of  St.  John  the  Baptist,  informs  us  of  this  curious 

circumstance,   that  in  some  places  they  roll   a  wheel 

-     about,  to  signify  that  the  sun,  then  occupying  the  highest 

place  in  the  zodiac,  is  beginning  to  descend.8     Here  we 

have  a  copy  of  the  circle  and  the  two  paralleHines ;  for 

8  See  Ant.  Vulg,,  c.  xxvii. ;  and  Brand  on  Midsummer  Eve. 


36  A    MIRROR    FOR    THE    JOHANNITE    MASOXS. 

the  ceremony  was  used  on  the  days  of  St.  John  the 
Baptist  and  St.  John  the  Evangelist,  from  the  very  first 
establishment  of  Christianity.  Naogeorgus  observes,  that 
the  people  imagine  the  rolling  of  this  wheel  to  be  a  token 
of  good  luck.  These  are  his  words : — 

"  Then  doth  the  joyfull  feast  of  John 

The  Baptist  take  his  turne, 
When  bonficrs-  great,  with  loftie  flame, 

In  every  towne  doe  burue, 
Some  get  a  rotten  weele, 

All  worne  and  cast  aside, 
Which,  covered  round  about  with  strawe 

And  tow,  they  closely  hide ; 
And  caryed  to  some  mountaines  top. 

Being  all  with  fire  light, 
They  hurle  it  downe  with  violence, 

When  darke  appears  the  night ; 
Resembling  much  the  sunne,  that  from 

The  heavens  down  should  fal, 
A  straungc  and  monstrous  sight  it  seemes, 

And  fearefull  to  them  all. 
But  they  suppose  their  mischicfes  all 

Are  likewise  throwne  to  hell ; 
And  that  from  harmes  and  daungers  now 

In  safetie  here  they  dwell."9 

I  have  the  honour  to  remain, 
My  Lord, 

Your  Lordship's  obedient 

Servant  and  Brother, 
GEO.  OLIVER,  D.  D. 

Scopwick  Vicarage,  Nov.  25,  1847. 

9  Popish  Kingdome,  fol.  54,  b. 


LETTER  IV. 


REASONS  WHY  ST.  JOHN  THE  BAPTIST  IS  ESTEEMED  A  PATKON 
OF  FREEMASONRY. 


<;  I  am  well  aware  that  the  writer  who  endeavours  to  separate  truth  from  fiction 
in  ancient  history,  undertakes  a  task  which  is  more  likely  to  prove  laborious  to 
himself  than  agreeable  to  o  lurs.  There  ia  perhaps  a  mental  pleasure,  which 
Uiuu^ix  tj\v  AvAW,  yjt  ai.u.y  fuel,  in  contemplating  remote  events  obscurely 
known,  embellished  by  fancy,  and  amplified  by  exaggeration.  We  scarcely 
desire  to  know  the  truth,  where  fiction  pleases  better ;  nor  is  it  without  a  pang 
that  we  part  with  our  first  youthful  notions,  or  that  we  break  those  early  asso 
ciations  which  were  formed  when  the  judgment  was  yet  immature,  and  when  the 
imagination  was  still  the  ruling  faculty  of  the  mind." — SIR  W.  DRUMIMOND. 


(38) 


LETTER    IV. 


MY  LORD, 

IN  pursuance  of  the  general  plan  of  this  enquiry,  we 
will  now  consider  a  little  in  detail  the  true  reasons  why 
the  two  St.  Johns  were  invested  with  these  masonic 
honours.  And  first  of  the  Baptist,  who  is  described  as 
the  grand  patran  of  Masonry  in  the  charter  of  Colne, 
under  date  of  1535.  This  ancient  document  states  that 
"  the  Masters  of  our  Order  took  the  name  of  Initiated 
Brothers  of  St.  John,  following  the  footsteps,  and  imitating 
the  conduct  of  St.  John  the  Baptist,  the  forerunner  of 
the  Light,  and  the  first  martyr  of  the  enlightened."  And 
again,  "  the  brotherhood  or  Order  of  Free  and  Accepted 
Masons  dedicated  to  holy  St.  John,  is  not  a  branch  of  the 
Temple,  nor  of  any  other  spiritual  or  temporal  order ; 
neither  is  it  united  to  the  one  or  to  the  other ;  neither 
has  it  derived  its  origin  from  them  ;  nor  has  it  the  least 
communion  with  them  in  any  shape  or  manner  whatever  ; 
but  it  is  much  more  ancient  than  all  those  orders  of 
knighthood,  and  existed  in  Palestine  and  Greece,  as  well 
as  in  both  divisions  of  the  Roman  Empire,  before  the 
crusades  and  the  departure  of  the  above-named  knights 
for  Palestine."1 

Now,  although  there  are  reasonable  doubts  about  the 
genuineness  of  this  charter,  yet,  if  spurious,  it  was  evi- 
dently fabricated  on  principles  which  were  universally 
believed  to  be  true  at  the  time  of  its  promulgation ; 
because  if  any  new  or  startling  doctrine,  which  had  never 
before  been  contemplated,  had  been  attempted  to  be 
foisted  on  the  fraternity — such  as  the  expulsion  of  an 
ancient  patron,  and  the  substitution  of  another  whose 

1  See  the  entire  Charter  in  the  "Freemasons'  Quarterly  Review," 
for  1841. 


40  A    MIRROR    FOR 

name  had  never  yet  been  connected  with  the  Institution 
— the  document  would  not  have  been  suffered  to  circulate 
amongst  the  fraternity  as  an  authentic  production.  It 
appears,  therefore,  clear  that  at  the  time  of  its  compilation 
St.  John  was  universally  received  as  the  patron  of  the 
Order;  and  the  conclusion  will  be  the  same  whether  the 
document  be  really  as  ancient  as  the  date  implies,  or 
whether  it  be  an  interpolation  or  forgery  of  the  last 
century. 

St.  John    the  Baptist  was  probably  selected   as  the 
Grand  Master  of  Masons,2  because  he  heralded  the  Chris- 
tian dispensation,  as  had  been  predicted  by  Malachi  four;,  ^ 
hundred  years  before  his  birth;3  bearing  witness  to  the X^ 
Light  ;4  for  in  the  year  26,  he  emerged  from  the  wilderness, 
and  announced  himself  as  the  harbinger  of  one  mightier 
than  he,  who  would  speedily  appear  as  a  deliverer,  and 
whose   shoe's  latchet  he  was  not  worthy  to  unloose.5 

2  In  the  year  1773,  the  Brethren  at  Prague  built  a  large  and  exten- 
sive establishment  for  poor  masonic  children,  and  called  it  "  St.  John 
the  Baptist's  Hospital."  The  boys  were  taught  reading,  writing,  and 
arithmetic,  and  the  girls  spinning,  knitting,  and  every  other  useful 
female  accomplishment. 

*  Mai.  iii.,  1. 

4  In  an  ancient  tradition,  St.  John  the  Baptist  is  expected  to  be  an 
attendant  on  the  Saviour  at  the  day  of  judgment,  when  Jesus  Christ 
will   descend  in  clouds  above  the  valley  of  Jehoshaphat,  attended  by 
nine  orders  of  angels — the  cross,  the  crown,  and  other  instruments  of 
the  passion,  being  borne  round  him ;  the  five  wounds  shining  like 
rubies,  with  the  Virgin  Mary  on  his  right  hand,  and  John  the  Baptist 
on  his  left,  as  they  are  represented  in  the  paintings  and  illuminations 
of  the  middle  ages,  accompanied  respectively  by  the  saints  of  the  Old 
and  New  Testament ;  the  whole  forming  a  vast  amphitheatre  of  glory. 
The  Book  of  Life  is  then  to  be   opened,  and  the  trumpet  blown, 
summoning  mankind  to  judgment,  when  their  eternal  destiny  will  be 
finally  pronounced. 

5  Murk  i.,  7.     The  spurious  gospel  of  Nicodemus,  which,  however, 
was  esteemed   canonical    by   the   Anglo-Saxons,   and  read  in  their 
churches,  speaking,  in  the  eighteenth  chapter,  of  the  descent  of  Christ 
into  Hades,  anyd  of  the  wonders  he  performed  there,  has  the  following 
passage  : — "  The  prophet  Isaiah,  there  present,  said,  this  is  the  Light 
that  proceedeth  from  the  Father,  and  from  the  Son,  and  from  the  Holy 
Ghost,  of  which  I  prophesied  while  yet  in  the  flesh,  saying,  The  land 
of  Zebulon  and  the   land  of  Naphtali,  the  people  sitting  in  darkness 
have  seen  a  great  light.     Then  came  there  forward  into  the  midst  of 
them  a  stranger,  an  ascetic  from  the  wilderness,  and  the  patriarchs 
said  unto  him,  Who  art  thou  ?     And  he"saicl,  I  am  John,  the  last  of 
the  prophets,  who  have  made  straight  the  way  of  the  Son  of  God,  and 
preached  to  the  people  repentance  for  the  remission  of  sins.     And 


-   P!" 

dia 


THE    JOHANMTE    MASONS*  41 

Hence  the  Basilidean  Christians  believed  that  the  spirit 
of  Ljight  entered  into  John  at  the  baptism  ot  Christ,  arid 
that  there  was  consequently  some  portion  of  divinity  in 
him,  which  elevated  him  above  mortality.  His  great 
arallel  the  Evangelist,  to  vindicate  his  ieputation,repu- 
iated  this  doctrine,  by  saying  "there  was  a  man  sent 
from  God  whose  name  was  John.  The  same  cameybr  a 
witness,  to  bear  witness  of  the  Light,  that  all  men  through 
him  might  believe.  He  was  not  that  Light,  but  was  sent 
to  bear  witness  of  that  Light.  That  was  the  true  Light 
(meaning  Christ)  which  lighteth  every  man  that  cometh 
into  the  world."6  And  then  he  gives  an  account  of  the 
mission  sent  by  the  Jews  to  ascertain  who  John  the 
Baptist  really  was,  when  he  confessed  and  denied  not,  "I 
am  riot  the  Christ."7  In  the  following  year,  Jesus,  who 
had  hitherto  abode  with  his  parents  in  obscurity,  presented 
himself  to  be  baptized  by  John.  The  prophet  of  the 
wilderness  recognized  him,  and  told  his  disciples,  "this 
is  the  Lamb  of  God  that  taketh  away  the  sins  of  the 
world." 

In  this  transaction,  John  appeared  in  the  character  of 
Elias,  having  been  first  announced  by  the  prophet  Isaiah 
as  "  the  voice  of  one  crying  in  the  wilderness,  prepare 
ye  the  way  of  JEHOVAH  ;"8  which  are  the  exact  words  used 

the  Son  of  God  came  unto  me,  and  seeing  him  from  afar,  I  said  to 
the  people,  Behold  the  Lamb  of  God  which  taketh  away  the  sin  of 
the  world.  And  with  my  hand  I  baptized  him  in  the  river  Jordan, 
aijd  I  beheld  the  Holy  Ghost  descending  on  him  as  it  were  a  dove, 
and  I  heard  the  voice  of  God  the  Father  saying,  This  is  my  beloved 
Son,  in  whom  I  am  well  pleased.  And  for  this  cause  hath  he  sent  me 
also  unto  you,  that  I  may  declare  how  that  the  only  begotten  Son 
of  God  is  coming  hither,  that  whosoever  shall  believe  in  him  may 
be  saved,  but  whosoever  believeth  not  shall  be  damned.  Wherefore 
I  warn  you  all,  that  ye  worship  when  you  see  him,  for  now  is  your 
only  time  of  repentance  for  your  bowing  down  to  idols  in  the  upper 
world  of  vanity,  and  for  whatever  else  wherein  you  have  sinned ;  for 
from  henceforth  this  will  be  impossible." 

6  John  i.,  6-9.  7  Ibid.  20. 

8  Isaiah  xl.,  3.  "  This  Angel-Lord  of  the  covenant,"  says  tho 
learned  Faber,  (Eight  Diss.,  vol.  ii.,  p.  7,)  "is  to  be  preceded  by  a  mes- 
senger, who,  like  the  harbinger  of  a  great  eastern  prince,  is  to  pre- 
pare the  way  before  him,  by  levelling  each  symbolical  mountain,  and 
by  filling  each  symbolical  valley.  The  person  thus  exhibited  under 
the  aspect  of  a  preparatory  messenger,  is,  we  are  afterwards  told,  an 
appearance  of  the  prophet  Elijah.  For  as  the  messenger  is  to  pre- 
pare the  way  before  Jehovah  >>  inasmuch  as  Jehovah  is  the  speaker, 
"3 


42  A    m.'lKOR    FOR 

by  St.  Mark  when  describing  the  mission  of  John.9  Thus 
Elijah  the  prophet  re-appeared  in  the  person  of  the  son 
of  Zecharias,  according  to  the  testimony  of  Jesus  Christ ; 
and  for  a  similar  reason  St.  John  the  Evangelist  was 
classed  by  the  early  Christians  with  Enoch,  because  he 
and  Elijah  were  the  only  two  persons  wHb  had  the  good 
fortune  to  be  translated  to  heaven  without  tasting  the 
pains  of  death  ;  and  this  idea  was  confirmed  by  what 
Christ  said  to  Peter  respecting  the  other  great  paraljel^ru. 
"  If  I  will 'that  he  tarry  till  I  come,  what  is  that  to  thee  ;"10 
whence  his  disciples  concluded  that  he  also  would  nob 
die. 

John  was  thus  divinely  commissioned  through  the 
angel  Gabriel,  to  go  before  Christ  "in  the  spirit  and 
power  of  Elias;"11  not  only  to  prepare  his  way,  but  to 
remove  every  obstacle  that  might  tend  to  impede  his 
mission  ;  to  reduce  "  the.  highest  of  hills,"  and  to  exalt 
"the  lowest  of  valleys,"  that  he  might  "make  straight 
the  way  of  Jehovah."12  In  like  manner  Elias  is  expected 
to  re-appear,  to  clear  the  way  before  the  second  coming 
of  Christ  to  judgment.13  Hence  it  was  that  the  Redeemer 
pronounced  respecting  John,  that  "no  greater  man  was 
ever  born  ;"14  and  for  this  reason  he  performed  the  rite  of 
baptism  on  the  Saviour  of  mankind,  and  was  favoured 
with  a  vision  of  the  Holy  Trinity.15  And  more  than  this, 
he  parted  with  his  life  rather  than  forfeit  his  integrity.16 

who  says,  respecting  himself,  before  ME.  so  is  Elijah  to  be  similarly 
manifested  before  the  coming  of  the  great  and  terrible  day  of  Jehovah. 
Now  this  mystic  Elijah,  in  whom  the  Jews,  adopting  the  wild  specula- 
tions of  the  Gentiles  respecting  the  metempsychosis,  seem  to  have 
expected  a  literal  re-appearance  of  the  prophet,  is,  by  our  Lord  him- 
self, expressly  identified  with  John  the  Baptist ;  for  John  came  in  the 
spirit  and  power,  though  not  in  the  actual  person  of  Elijah.  But  the 
office  of  the  Baptist  is  declared  to  be  that  of  a  precursor  to  Christ. 
And  the  office  of  the  figurative  messenger  Elijah,  is  similarly  declared 
to  be  that  of  a  precursor  to  the  Angel-Lord  of  the  covenant.  Hence 
the  identification  of  Elijah  and  the  Baptist  leads,  of  plain  necessity, 
to  the  identification  of  the  Angel-Lord  and  Christ." 

9  Mark  i..  3.  10  John  xxi.,  23.  "  Luke  i.,  17. 

12  John  i.,  23.  J3  Mai.  iv.,  5. 

14  Matt,  xi.,  11,  14.  l5  Mark  i.,  10. 

16  Mark  vi.,  27.  "  When  John  the  Baptist  came,  the  Jews  wore 
not  left  to  form  vague  speculations  as  to  the  nature  of  his  character 
and  office.  His  dress  and  his  whole  conduct  pointed  him  out  to  bo 
the  mystical  Elijah  ;  and  his  industrious  affectation  of  the  wilderness, 
at  the  very  time  (as  we  learn  from  pagan  testimonies)  when  all  the 


THE    JOHAXMTE    MASOXS.  43 

The  masonic  theosophists  of  the  last  century  thus 
explained  the  mission  of  John  the  Baptist—"  Elias  in  the 
spirit  of  zeal  is  John  the  Baptist's  antitype,  figuring,  as 
did  John  the  Baptist  more  eminently  and  immediately, 
the  Father's  fiery  zeal  in  the  holy  first  principle  ;  for 
Elias  and  John's  administration  was  in  the  Father's  pro- 
perty. The  great  confluence  of  all  Judea  to  his  baptism, 
shows  the  universality  of  the  Father's  applications,  con- 
victions, and  drawings.  Thus  the  groans  of  penitent 
souls  proceed  from  the  Father's  condemning  convictions; 
whereof  John  the  Baptist's  ministry  and  himself  is  the 
representation."17  And  it  is  further  remarkable,  that 
Elias  and  John  were  alike  girded  with  the  masonic  apron. 
Thus  when  the  servants  of  Ahaziah  informed  him  that 
they  had  been  reproved  by  a  strange  prophet  for  going  to 
consult  the  idolatrous  oracle  of  Baalzebub  in  Ekron,  he 
said  unto  them,  "  What  manner  of  man  was  he  which 
came  up  to  meet  you,  and  told  you  these  words?"  And 

East  expected  that  person  whose  appearance  had  been  foretold  toward 
the  close  of  the  now  rapidly  expiring  seventy  weeks,  might  well  lead 
them  to  conclude  that  he  was  the  predicted  harbinger  of  the  Messiah. 
But  whatever  doubts  they  might  innocently  entertain  in  the  first  in- 
stance, he  himself  cut  them  off  from  all  plea  of  misapprehending  his 
pretensions.  '  /,'  said  he,  '  am  the  voice  of  one  crying  in  the  wilder- 
ness, &fc. ;  but  HE  THAT  COMETH  AFTER  ME  is  mightier  than  /,  <$r.' 
Here  he  unequivocally  tells  them  that  he  was  himself  the  predicted 
herald  of  that  expected  Great  Prince,  for  whom  he  deemed  himself 
unworthy  to  perform  even  the  most  menial  offices ;  just  as  the  mysti- 
cal Elijah  was  to  be  no  more  than  the  precursor  of  the  Messenger- 
Lord  of  the  covenant,  when  he  was  about  to  come  suddenly  to  his 
own  temple.  And  now  they  at  least  could  not  mistake  his  claim  of 
character,  whether  they  chose  to  allow  it  or  not.  They  must  have 
perceived  that  he  gave  himself  out  to  be  the  forerunner  of  the 
Messiah."  (Faber  ut  supra.) 

n  "  Few  things  appear  more  conspicuously  in  the  gospels  than  the 
expectation  of  the  Jews  that  Elias  was  to  come  among  them  as  the 
harbinger  of  the  Messiah.  This  expectation  was  founded  on  the 
prophecy  of  Malachi;  which,  however,  they  misunderstood,  as  they 
did  the  prophecies  concerning  the  Messiah  himself.  Our  Saviour 
explains  the  sense  in  which  this  foretold  coming  of  Elias  was  to  be 
understood — that  is  of  one  who  was  not  Elias  personally,  but  who 
should  come  in  the  spirit  and  powtr  of  Elias^  or,  who  should  be  the 
antitype  of  Elias,  as  the  Messiah  was  of  David.  We  are  further 
told,  that  this  was  accomplished  in  John  the  Baptist,  who  in  spirit 
and  in  power,  and  even  in  some  personal  circumstances  resembled 
Elias,  and  who  came  to  prepare  the  way  of  the  Lord,  as  it  had  been 
predicted  that  Elias  should  come.*'  (Kitto  on  Mark  k.,  12.) 


44  A    MIRROR    FOR 

they  answered  him,  He  was  an  hairy  man,  and  girt  with 
a  girdle  of  leather  about  his  loins.  And  he  said,  "It  is 
Elijah  the  Tishbite."18  Thus  also  we  find  that  John 
the  Baptist,  of  whom  Elijah  was  the  prototype,  was 
distinguished  by  wearing  a  leathern  girdle  about  his 
loins.™ 

Again,  the  origin  of  the  eremitic  life  was  attributed 
equally  to  St.  John  and  Elias ;  and  it  will  be  remembered 
that  St.  John  the  Evangelist  was  also  an  ascetic  in  Patmos. 
From  hence  sprang  the  custom  of  living  in  sodalities,  and 
performing  all  the  offices  of  life  under  certain  prescribed 
rules.  This  might  contribute  in  some  degree  to  lend  a 
sanction  to  the  appropriation  of  St.  John  as  the  head 
and  patron  of  the  Order  of  Freemasonry,  because  in  its 
construction,  it  bears  some  resemblance  to  those  institu- 
tions. Antony,  the  first  Christian  hermit,  like  St.  John, 
penetrated  into  the  deserts  lying  between  the  Nile  and 
the  Red  Sea,  and  soon  found  himself  the  leader  or  superior 
of  a  vast  society  of  devotees,  who  lived  according  to  the 
rules  which  he  imposed.  The  example  was  followed 
throughout  all  Christendom ;  and  the  Carmelite  monks 
still  acknowledge  Elijah,  the  prototype  of  St.  John,  as 
their  patron  and  head. 

Another  reason  why  St.  John  the  Baptist  might  be 
considered  as  the  patron  of  Masonry  by  our  ancient 
Brethren,  was  because  he  performed  the  rite  of  baptism 
on  the  Redeemer  of  mankind  at  the  passage  of  the  river 
Jordan,  where  the  Israelites  entered  the  promised  land, 
and  where  Joshua  set  up  twelve  stones  of  remembrance, 
that  the  locality  might  not  be  forgotten.  And  Masonry 
being  a  science  of  light,  St.  John  was  pronounced  by 
our  Saviour  to  be  "a  burning  and  a  shining  LIGHT  ;"20 
whence  probably  originated  the  fires  which  were  lighted 
up  on  the  festival  of  the  saint  ;21  although  it  is  not  to  be 

18  2  Kings  i.,  7,  8.  »  Mark  i.,  6.  20  John  v.,  35. 

21  There  is  a  curious  passage  on  this  subject  worth  quoting,  in  the 
Homily  De  Festo  Sancti  Joliannis  Baptist*  : — u  In  worshyp  of  Sayut 
Johan  the  people  waked  at  home,  and  made  three  manor  of  fyres  : 
one  was  clene  bones,  and  noo  woode,  and  that  is  called  a  Bone  Fyre, 
another  is  clcne  woode  and  no  bones,  and  that  is  called  a  Wode  Fyre, 
for  people  to  sit  and  wake  thereby  ;  the  third  is  made  of  wode  and 
bones,  and  it  is  called  Saynt  Johannys  Fyre.  The  first  fyre,  as  a 
great  clerk  Johan  Belletti  tellcth,  he  was  in  ccrtaync  countrey,  so  in 
the  countrey  there  \vas  soo  grea'e  hete,  the  which  causid  that  dragons 


THE    JOHAXXLTE    MASONS.  4:6 

denied  that  similar  fires  were  kindled  about  midnight  at 
the  very  moment  of  the  solstice,  by  the  most  ancient 
nations;  it  was  a  religious  ceremony,  and  considered  to 
dispel  evil,  and  to  promote  the  prosperity  of  states  and 
empires.  And  this,  probably,  might  be  one  reason  why 
the  St.  Johns  had  two  days  assigned  to  them  at  the 
summer  and  winter  solstices,  being  the  commencement 
and  completion  of  the  ancient  and  modern  year;  for 
Gebelin  says  that  the  first  of  all  j^ears,  and  the  most 
ancient  that  we  know  of,  began  in  the  month  of  June; 
and,  in  like  manner,  St.  John  the  Baptist  drew  the  first 
line  of  the  Gospel,  and  St.  John  the  Evangelist  lived  to 
'see  it  completely  established  and  prosperous  in  the 
world,  according  to  the  prediction  of  his  Divine  Master.22 
And  for  this  reason  it  was  that  the  early  Christians,  at 
the  instance  of  Gregory,  Bishop  of  Neo-Caesarea,  in 
Pontus,  instituted  festivals  in  honour  of  these  saints,  as 
a  substitute  for  the  solemnities  used  by  the  heathen  at 
the  two  solstices. 

But,  my  Lord,  there  is  still  another  reason  why  St. 
John  the  Baptist  is  said  to  have  been  considered  the 
patron  of  Masonry,  which  is  drawn  from  the  fact  that  in 
passing  through  the  Essenes,  by  whom  Freemasonry 

to  go  togyther,  in  tokenynge  that,  Johan  dyed  in  brennyge  love  and 
chartye  to  God  and  man,  and  they  that  dye  in  chartye  shall  have 
part  of  all  good  prayers,  and  they  that  do  not,  shall  never  be  saved. 
Then  as  these  dragons  flewe  in  th'  ayre  they  shed  doun  to  that  water 
froth  of  ther  kynde,  and  so  envenymed  the  waters,  and  caused  moche 
people  for  to  take  theyr  deth  therby,  and  many  dyverse  sykenesse. 
Wyse  clerks  knoweth  well  that  dragons  hate  nothing  more  than  the 
stenche  of  brennynge  bones,  and  therefore  they  gaderyed  as  many 
as  they  mighte  fynde,  and  brent  them ;  and  so  with  the  stenche 
thereof  they  drove  away  the  dragons,  and  so  they  were  brought  out 
of  greete  dysease.  The  seconde  fyre  was  made  of  woode.  for  that 
wyl  benne  lyght,  and  wyll  be  seen  farre.  For  it  is  the  chef  of  fyre 
to  be  seen  farre,  and  betokennynge  that  Saynt  Johan  was  a  lant«Ane 
of  light  to  the  people.  Also  the  people  made  biases  of  fyre  for  that 
they  shulde  be  seeno  farre,  and  specyally  in  the  nyght,  in  token  of 
St.  Johan's  having  been  seen  from  far  in  the  spirit  by  Jeremiah. 
The  third  fyre  of  bones  betokenneth  Johan's  martyrdome,  for  hys 
bones  here  bent,  and  how  ye  shall  here."  The  homilist  accounts  for 
this  by  telling  us,  that  after  John's  disciples  had  buried  his  body,  it 
lay  till  Julian,  the  Apostate  Emperor,  came  that  way,  and  caused 
them  to  be  taken  up  and  burnt,  "  and  he  caste  the  ashes  in  the  wynde, 
hopynge  that  he  should  never  ryse  again  to  lyfe.'' 
3i  John  xxi.,  23. 


46  A    MIRROR    FOR 

was  undoubtedly  preserved,  (and  whether  they  were 
Jews,  or  Christians,  or  both,  does  not  materially  affect 
the  argument,)  it  was  governed  by  this  eminent  indi- 
vidual, who  was  certainly  a  member  of  that  body,  as  is 
evident  from  these  considerations.  His  father  and  mother 
died  during  his  minority,  and  he  was  adopted  by  the 
Essenes,  and  lived  in  the  wilderness.  The  Essenes  did 
not  go  up  to  Jerusalem  at  the  feasts;  and  we  have  no 
reason  to  believe  that  John  was  ever  there.  His  diet 
and  manner  of  living  were  perfectly  conformable  to  the 
rules  of  the  Essenes.  They  lived  in  the  country ;  so  did 
he.  They  dwelt  near  the  river  Jordan,  and  baptized 
their  disciples.  John  did  the  same,  and  thus  acquired 
the  cognomen  of  the  Baptist.  The  Essenes  fed  on  dates 
and  other  fruit,  and  in  many  other  respects  agreed  with 
the  character  of  John,  as  we  find  it  in  the  gospels.  And 
such  a  celebrated  character  could  not  long  be  a  member 
of  that  community  without  arriving  at  the  chief  dignity 
of  the  Order. 

It  may  be  remarked,  before  I  finally  conclude  my 
observations  on  St.  John  the  Baptist,  that  his  festival 
wras  observed  by  other  communities  besides  the  Freema- 
sons. Stow,  in  his  survey  of  London,  tells  us  that,  "on 
the  vigil  of  St.  John  Baptist,  every  man's  door  was 
shadowed  with  green  birch,  long  fennel,  St.  John's  wort, 
orpine,  white  lilies,  and  such  like,  garnished  with  gar- 
lands of  beautiful  flowers,  and  also  lamps  of  glass,  with 
oil  burning  in  them  all  night."  He  also  mentions  the 
custom  of  lighting  fires,  which  were  sometimes  called 
"the  blessing  fire."  "The  following  curious  account  I 
extract  from  Lewis's  Life  of  Bishop  Pococke : — "  Whanno 
men  of  the  cuntree  uplond  bringen  into  Londoun,  on 
Mydsomer  Eve,  braunchis  of  trees  from  Bischopis  Wode, 
and  flouris  fro  the  feld,  and  bitaken  tho  to  citessins  of 
Londoun,  for  to  therwith  her  houses  gay,  into  remem- 
braunce  of  Seint  Johan  Baptist,  and  of  this,  that  it  was 
prophesied  of  him  that  many  schulden  joie  in  his  birthe." 

"  John  the  Baptist  was  remarkable  for  his  sincerity  or 
love  of  truth.  It  was  this  which  prompted  his  seclusion 
in  the  wilderness  from  the  period  of  early  youth,  and  his 
entire  devotion,  until  the  close  of  his  life,  to  his  mission, 
casting  utterly  behind  him  and  forsaking  all  the  advan- 
tages and  privileges  of  his  paternal  and  priestly  rank. 


THE    JOHANA'ITE    MASONS.  47 

Nothing  greater  has  ever  been  or  ever  will  be  accom- 
plished by  human  efforts,  unless  commenced  and  prose- 
cuted in  sincerity.  Sincerity  is  in  general  the  talisman 
of  success.  I  define  sincerity  to  be  such  a  conviction  of 
the  truth  of  a  fact  as  causes  an  earnest'belief  in  it,  and 
an  intense  interest  in  it — so  intense,  that  if  anything  is 
to  be  done  in  respect  to  it,  tiie  whole  powers  of  the  man 
are  at  once  enlisted  in  the  enterprise.  It  is  the  charac- 
teristic of  the  hero,  wherever  he  has  been  or  may  be 
found.  Beneath  the  guiding,  inspiring,  and  life-giving 
energy  of  this  characteristic,  behold  the  Baptist  drawing 
to  his  ministry  in  the  desert,  forth  from  out  of  the  luxu- 
rious cities  of  Judea,  the  proud,  cold,  and  formal  Phari- 
see, the  infidel,  philosophic,  arid  sneering  Sadducee;  and 
forth  from  Jerusalem  arid  all  Judea,  and  the  region  round 
about  Jordan,  vast  multitudes  of  people.  Behold  him 
with  only  the  great  fact  of  the  cross  erected  for  the 
redemption  of  man  before  his  prophetic  vision,  in  his 
raiment  of  camel's  hair,  and  with  a  leathern  girdle  about 
his  loins,  influencing  the  great  assembly  of  the  learned 
and  unlearned,  of  the  wise  and  the  simple,  of  the  old  and 
the  young,  that  gathered  around  him,  with  such  elo- 
quence and  power,  that  'all  were  baptized  of  him  in 
Jordan,  confessing  their  sins.'  Behold  him,  'severe  in 
youthful  beauty,'  rebuking  the  Pharisees  and  Sadducees 
who  had  come  to  his  baptism  as  'a  generation  of  vipers,' 
admonishing  them  '  to  bring  forth  fruits  meet  for  repent- 
ance, and  not  to  say  within  themselves,  that  we  have 
Abraham  for  our  father,  but  to  regard  the  truth  that  the 
axe  was  laid  unto  the  root  of  the  tree,  and  that,  therefore, 
every  tree  which  did  not  bring  forth  good  fruit  should 
be  hewn  down  and  cast  into  the  fire.'  Behold  him  with 
the  same  truthful  zeal  urging  the  publicans  '  to  exact  no 
more  than  that  which  was  appointed  them,'  and  charging 
the  soldiers  'to  do  violence  to  no  man,  neither  to  accuse 
any  falsely,  and  to  be  content  with  their  wages.'  In  the 
same  all-absorbing  love  of  the  truth,  behold  him  steadily 
repudiating  the  spiritual  honour,  amounting  almost  to 
deification,  which  the  admiring  and  wonder-stricken 
multitude  sought  to  confer  on  him ;  and  diverting  their 
attention  from  himself  to  Him  whom  he  assured  them 
'though  coining  after  him,  was  preferred  before  him, 
whose  shoe-latchet  he  was  not  worthy  to  unloose,'  and 


4S  A    MIRROR    FOR    THE     JOHANNITE     MASONS. 

who,  as  the  '  Lamb  of  God  taking  away  the  sins  of  the 
world,'  was  the  only  true  object  of  their  religious  wor- 
ship. Behold  him  at  a  later  period,  still  the  same  stead- 
fast and  enthusiastic  lover  of  truth,  rebuking  the  illicit 
connection  between  Herod  and  Herodias,  and  by  his 
martyrdom  consecrating  this  bright  and  heroic  trait  of 
character.  The  self-denial  and  love  of  truth  of  the  Bap- 
tist, constitute  in  him,  as  in  every  other  finished  model, 
the  basis  of  the  superstructure  of  virtue,  which  all  suc- 
ceeding generations  admire."23 

I  have  the  honour  to  be, 
My  Lord, 

Your  Lordship's  obedient 
Servant  and  Brother, 

GEO.  OLIVER,  D.  D. 
Scop  wick  Vicarage,  Dec.  G,  1847. 

23  From  a  Masonic  Address  delivered  by  the  Hon.  Brother  Brad- 
ford, at  South  Bend,  Indiana. 


LETTER  V. 


REASONS  WHY    ST.  JOHN   THE    EVANGELIST  IS    ESTEEMED   A 
PATRON    OP    MASONRY. 


(49) 


"  The  whole  machinery  of  Ihe  Apocalypse,  from  beginning  to  end,  seems  to  me 
very  plainly  to  have  been  borrowed  from  the  machinery  of  the  ancient  mysteries  , 
and  this,  if  we  consider  the  nature  of  the  subject,  was  done  with  the  very  strictest 
attention  to  poetical  decorum.  St.  John  himself  is  made  to  personate  an  aspirant 
about  to  be  initiated ;  and  accordingly  the  images  presented  to  his  mind's  eye 
closely  resemble  the  pageants  of  the  mysteries,  both  in  their  nature  and  in  order 
of  succession." — FABEU. 


(50) 


LETTER    V. 


MY  LORD, 

I  FLATTER  myself  that  the  arguments  contained  in 
the  preceding  letters  have  satisfactorily  proved  that  the 
name  of  St.  John  the  Baptist  was  connected  with 
speculative  Masonry  at  a  very  remote  period ;  and  that 
a  doubt  was  never  entertained  that  the  parallelism  was 
inappropriate.  It  is  equally  true  that  St.  John  the 
Evangelist  was  considered  one  of  the  patrons  of  Masonry 
by  the  universal  consent  of  our  Brethren  of  the  last 
century,  and  is  so  denominated  in  their  authorized  publi- 
cations.1 His  .pretensions  to  masonic  honours  were 
probably  founded  on  the  fact,  that  the  machinery  of  the 
vast  and  important  prophecies  contained  in  the  Apoca- 
lypse, bear  a  great  resemblance  to  the  plan* of  the  third 
legree  of  Masonry  before  the  introduction  of  the  Royal 
Arch.  And  a  masonic  writer,  under  date  A.  D.  1737, 
speaks  of  the  Revelation  of  St.  John  as  "the  process  of 
spiritual  Masonry."2  This  may  appear  a  startling  asser- 
tion to  those  who  have  never  given  the  subject  a  mo- 
mentary consideration.  Your  Lordship  will  understand, 
however,  that  I  am  speaking  simply  of  the  dramatic 
construction  of  the  book,  without  the  slightest  reference 
to  the  interpretation  of  the  prophecies.  With  this  ex- 
planation in  view,  we  will  examine  how  far  the  cere- 
monies described  in  the  Book  of  Revelation  agree  with 
those  which  are  observed  in  speculative  Masonry. 

First,  then,  we  are  presented  with  the  representation 
of  a  candidate  for  admission,  knocking  at  a  door,3  and 

*  See  Golden  Remains,  vol.  i.  2  Ibid.  vol.  iv.,  Serm.  15. 

3  Rev.  Hi.,  20, 


52  A    MIRROR    FOR 

waiting  patiently  till  he  receives  an  answer.  After  some 
delay,  he  is  invited  to  enter,  by  a  voice  from  within 
saying,  "  Come  up  hither."  Being  thus  introduced  into 
the  celestial  lodge,  he  beholds  a  new  and  very  imposing 
scene;  the  chief  object  in  which  is  a  person  splendidly 
arrayed,  occupying  a  throne  in  the  east,  canopied  by  a 
prismatic  arch.  It  is  subsequently  called,  "  a  great 
white  throne;"4  great,  to  show  its  extent  from  east  to 
west,  from  north  to  south,  from  earth  to  heaven,  and 
from  the  surface  to  the  centre  ;5  and  white,  as  an  emblem 
of  purity  and  innocence,  justice  and  equity. 

'When  he  looks  round  he  beholds  many  other  persons 
seated,  and  clothed  in  white  raiment.  The  magnificent 
Temple  where  this  glorious  scene  was  displayed,  was 
lighted  by  seven  lamps,  burning  with  great  effulgence.6 
This  is  an  unequivocal  representation  of  the  camp  of 
Israel,  which  was  the  great  prototype  of  a  Mason's 
Lodge.  The  Gr.  A.  O.  T.  U.  is  seated  on  the  throne,  as 
Ezekiel  has  described  him  in  the  Tabernacle  or  Temple. 
Near  to  the  tabernacle  the  priests  and  Levites  were  en- 
camped, and  next  to  the  throne  were  four-and-twenty 
elders  sitting,  answering  to  the  princes  of  the  four-and- 
twenty  courses  of  the  Jewish  priests,  clothed  in  white 
raiment,  as  emblems  of  their  purity  and  sanctity;  and 
they  had  on  their  heads  crowns  of  gold. 

The  candidate  is  represented  as  turning  to  see  who  it 
was  that  spoke  to  him ;  for  he  had  said,  "  I  am  Alpha 
and  Omega,  the  first  and  the  last."  And  being  turned, 
he  saw  "  seven  golden  candlesticks,  and  in  the  midst  of 
them  one  like  the  Son  of  man.  clothed  with  a  garment 
down  to  his  feet,  and  girt  about  with  a  golden  girdle."7 
Commentators  are  agreed  that  this  was  a  representation 
of  the  seven  branched  candlestick  of  the  Tabernacle  and 
Temple,  which  was  formerly  used  to  illuminate  our 
Lodges,  but  was  transferred  to  the  Royal  Arch  about  the 
middle  of  the  last  century.  If  this  be  correct,  and  the 
authorities  for  it  are  unexceptionable;  then  it  will  be 
easy  to  imagine,  that  as  each  of  these  branches  turned 
about  on  hinges,  for  the  convenience  of  keeping  in  order, 
a  person  in  the  act  of  bringing  them  forward  to  trim 

•  Rev,  **.,  1J  5  Ibid,  xx.,  8.  •  Jbid,  jy,, 1-5, 

7  Ibid,  i.,  11-13, 


THE    JOHANNITE    MASONS.  53 

fcheir  wicks,  would  appear  to  a  spectator  to  be  strictly  in 
the  middle  among  these  lamps.  It  is  probable,  too,  that 
this  very  situation  is  further  implied,  and  expressed,  in 
the  following  particulars: — "He  had  in  his  right  hand 
seven  stars ;"  i.  e.,  his  arm  being  extended  to  trim  the 
wicks  of  the  lamps,  in  order  to  improve  their  splendour, 
they  seemed  by  that  operation  to  be  brightened  into  so 
many  stars,  while,  by  their  position,  they  appeared  to  be 
held  in  his  right  hand,  thus  put  forth  among  them,  and 
which  they  surrounded. 

Now  light  is  the  emblem  of  excellence,  discerned, 
acknowledged,  and  admired  by  the  world.  A  material 
lamp  is  an  instrument  formed  to  yield  an  artificial  light, 
which  being  sustained  by  oil,  the  pabulum  of  light  is 
really  nothing  but  oil  kindled  into  a  flame.  When  a 
lamp  is  taken  for  the  emblem  of  spiritual  and  intellectual 
excellence,  Truth  must  be  its  oil ;  which,  in  reality,  is 
nothing  else  than  truth  displayed,  and  showing  itself  to 
the  world.  Accordingly  the  oil,  which  is  the  food  of 
the  symbolical  lamp  set  before  us  in  this  part  of  the 
vision,  is  truth,  divine,  moral,  religious,  or  saving  truth. 
When  the  truth  is  received  by  any  man,  he  has  then  the 
mystic  oil  in  himself;  and  when  that  oil  is  kindled  into 
a  flame,  not  only  is  he  internally  enlightened,  but  he 
conducts  himself  accordingly,  arid  becomes  truly  wise 
and  good.8 

The  fraternity  will  be  able  to  judge,  without  any 
further  commentary,  how  far  the  above  dignified  repre- 
sentation of  the  opening  ceremonies  of  the  Apocalypse 
agrees  with  the  preliminary  rites  of  the  Masonic  Insti- 
tution. 

A  sacred  book  is  then  produced,  which  is  sealed  with 
seven  seals,  every  one  of  which  must  be  broken  before  the 
secrets  can  be  disclosed ;  and  St.  John  wept  because  no 
man  was  found  worthy  to  open  them,  it  being  a  task 
reserved  for  the  G.  A.  0.  T.  U.  alone.  He  is  then  passed 
through  a  series  of  interesting  ceremonies,  attended  by 
his  angel-guide,  as  the  process  of  unsealing  the  book 
advances.  Several  symbols  are  displayed  before  him ; 
amongst  which  he  particularly  observed  a  bow,  a  white  horse, 
and  a  crown,  as  emblems  of  victory,  triumph  and  royalty  ;9 

8  Taylor's  Calmet.  9  Rev.  vi.,  2. 


64  A    MIRROR   FOR 


and  also  a  balance™  and  ajcAcrwj.r,11  emblems  of  justice 
and  hospitality;  and  at  length  he  is  shown  the  repre- 
sentation of  a  blazing  star,  and  three  monsters,  or  assas- 
^sins,  who  destroyed  one  man  out  of  every  three,12  by  inflict- 
ing a  deadly  wound  in  the  forehead.13  The  candidate, 
having  been  at  length  regenerated,  is  clothed  in  white,14 

X  and  receives  the  sacred  book,  ogen,  the  seals  being  all 
removed.  This  book  he  is  desired  to  swallow,15  or,  in 
other  words,  to  digest  the  contents  as  an  attestation 
when  the  0.  B.  is  sealed  upon  the  open  volume.  The 
uncontaminated  twelve,  figured  by  the  twelve  thousand 
of  each  of  the  twelve  tribes,  that  had  received  the  divine 
mark  on  their  foreheads,  are  described  as  entering  the 
Holy  Temple  in  solemn  procession,  and  presenting  them- 
selves before  the  throne  of  the  Grand  Master,  bearing 

(  sprigs  of  the  palm  tree  as  tokens  of  their  innocence.16 
Then  follow  the  mourning  of  the  witnesses,17  the  healing 
of  the  wounded  forehead,  and  the  raising  of  the  dead.18 

After  these  ceremonies  had  been  solemnly  performed, 
light  is  introduced;  the  heavens  are  opened:19  the  great 
red  dragon,  with  his  agents  and  emissaries,  represented 
by  unclean  beasts  like  frogs,  are  expelled  by  the  influence 
of  light.  "  Wickedness  being  restrained,  the  reign  of 
righteousness  succeeds,  and  the  administration  of  justice 
and  judgment  is  given  to  the  saints  of  the  Most  High. 
And  the  martyrs  and  confessors  of  Jesus,  not  only  those 
who  were  beheaded,  or  suffered  any  kind  of  death  under 
the  heathen  emperors,  but  also  those  who  refused  to 

10  This  was  a  Pythagorean  symbol,  and  was  explained  as  an  emblem 
of  justice,  equality,  and  mediocrity.     "  Justice,"  said  they,  "  is  the 
most  perfect  virtue,  and  without  which  all  other  virtues  will  profit 
nothing  ;  neither  must  we  know  it  superficially  only,  but  by  theorems 
and  scientific  demonstration.     This  knowledge  is  the  work  of  no  art 
or  science,  but  only  of  philosophy."     (Iambi.  Protrept,  cap.  ult.) 

11  Xowig  (Rev.  vi.,  6.)     This  was  also  a  Pythagorean  symbol,  and 
is  explained  by  lamblichus  thus  :  —  :'As  food  ought  not  to  be  measured 
by  the  chosuix  alone,  but  by  corporietjr  and  animality,  so  man  ought 
not  to  lead  his  life  without  being  initiated  into  the  mysteries  of  phi- 
losophy ;  but  applying  himself  thereto,  he  will  learn  how  to  take  care 
of  that  which  is  the  most  divine,  I  e.,  the  soul,  whose  food  is  not 
measured  by  the  cho3nix,  but  by  contemplation  and  discipline." 

»  Rev.  ix.3  18.  13  Ibid.  xiii..  3. 

»  Ibid,  iii.,  5  ;  vi.,  11.  15  Ibid.  x..  10. 

«  Ibid.  vii..  9.  17  Ibid.  xi. 

l*  Ibid.  xx.}  4.  19  Ibid,  xix.,  11, 


THE    JOHAXMTE    MASONS.  55 

comply  with  the  idolatrous  worship  of  the  beast  and  of 
his  image,  are  raised  from  the  dead,  and  have  a  prin- 
cipal share  in  the  felicities  of  Christ's  kingdom  upon 
earth."20 

The  regenerated  candidate,  having  overcome,  and  by 
keeping  his  faith  uncontaminated,  and  his  fortitude  un- 
shaken by  probation,  escapes  the  "  depths  of  Satan,"21  ^L 
and  is  presented  with  a  white  stone,  in  which  a  new  name  / 
is  written,  that  no  man  knoweth  saving  he  that  receiveth 
it;22  which  is  no  other  than  the  SACRED  NAME  which  had 
been  Lost  but  now  was  found y23  the  destroyers  are  appre- 
hended, and  subjected  to  condign  punishment.24  The 
empire  of  Light  in  the  New  Jerusalem  is  established, 
and  it  requires  neither  the  sun  nor  the  moon  to  shine  in 
it ;  for  the  glory  of  God  doth  lighten  it,  and  the  Lamb 
is  the  light  thereof.25  The  proceedings  are  closed  with 
the  formula  of  admission  and  exclusion.  "  I  am  Alpha 
and  Omega,  the  beginning  and  the  end,  the  first  and  the 
last.  Blessed  are  they  that  do  his  commandments,  that 
they  may  have  right  to  the  tree  of  life,  and  may  enter  in 
through  the  gates  into  the  city;  for  without  are  dogs 
(cowans,  KWSS),  and  sorcerers,  and  whoremongers,  and 
murderers,  and  idolaters,  and  whosoever  loveth  and 
maketh  a  lie."28 

The  above  theory  may  be  imaginary;  but  it  cannot  be 
denied  that  its  leading  features  bear  a  marked  resem- 
blance to  certain  interesting  ceremonies,  of  which,  it  is 
presumed,  St.  John  was  not  ignorant.     And  it  affords  an 
indirect  proof  that  the  rites  of  speculative  Masonry  were 
not  unknown  in  his  day,  and  that  he  considered  their/ 
preservation  of  sufficient  importance  to  merit  a  place  in  S 
these  august  and  comprehensive  prophecies. 

There  is  another  reason  assigned  for  the  claims  of  St. 

20  Newton  on  the  Apocalypse,  chap.  xx. 

21  These  were  the  mysteries  of  the  Nicolaitans,  who  concealed  their     , 
errors  under  deep  abstruseness,  and  spoke  of  certain  intelligences 
which  created  the  world  in  opposition  to  God  the  Creator.     They 
taught  a  profound  knowledge  of  the  nature  of  angels ;  but  these  were 
communicated  only  in  the  recesses  of  their  midnight  conclaves.    They 
had  also  secret  books  written  in  a  mysterious  manner,  which  were 
called  "  the  Depths  of  Satan." 

2-  Rev.  ii.,  17.  ^  Compare  Rev.  xix,,  12.  with  verse  16. 

24  Rev.  xx.  3.  =3  Ibid.  xxi..  2.3. 

2B  Ibid.  xxii..  13.  14,  15. 


56  A    MIRROR    FOR 

John  the  Evangelist  to  be  received  as  the  patron  of  the 
Craft,  derived  from  the  assimilation  of  the  doctrines 
which  he  taught  to  those  of  Freemasonry — BROTHERLY 
LOVE,  being  the  great  design  of  both.  It  was,  indeed, 
peculiarly  a  Christian  virtue.  Neither  the  Jewish  nor 
the  heathen  laws  inculcated  this  divine  quality,  by 
which  Freemasonry  is  particularly  distinguished.  The 
former  recommended  strict  retaliation  for  injuries  re- 
ceived. Thus  it  was  enacted  "  Thou  shalt  give  life  for 
life,  eye  for  eye,  tooth  for  tooth,  hand  for  hand,  foot  for 
foot,  burning  for  burning,  wound  for  wound,  stripe  for 
stripe.1'27  These  laws,  which  are  extensively  enunciated 
in  the  Jewish  code,  appear  to  have  had  the  effect  of 
legalizing  and  tolerating  revenge;  for  the  Jews  sought, 
on  all  occasions,  to  avenge  themselves,  as  a  proceeding 
perfectly  just  and  honourable;  because  the  doctrine  of 
forgiveness  of  injuries  was  not  inculcated  in  the  Mosaic 
law.  Hence  it  was  that  Jesus  Christ  was  so  eloquent 
on  the  divine  quality  of  brotherly  love.  "Ye  have  heard 
that  it  hath  been  said,  an  eye  for  an  eye,  and  a  tooth  for 
a  tooth  ;  but  I  -say  unto  you,  that  ye  resist  not  evil ;  but 
whosoever  shall  smite  thee  on  thy  right  cheek,  turn  to 
him  the  other  also.  For  if  ye  love  them  only  which 
love  you,  what  reward  have  ye?"28  Thus  teaching  them 
a  benevolent  doctrine,  which  was  so  foreign  to  their 
usual  practice,  that  it  constituted  a  principal  reason  why 
he  was  rejected  by  the  Jews. 

Neither  did  the  heathen  possess  any  just  notion  of  the 
duties  springing  from  brotherly  love.  In  the  Roman 
law. of  the  twelve  tables,  it  was  provided,  "Si  membrum 
ruperit,  talio  est."  Arid  in  practice,  revenge  was  con- 
sidered one  of  the  virtues ;  and  to  forgive  an  injury,  the 
height  ofpusillanimity.  The  precepts  of  heathen  philo- 
sophy were  addressed  to  the  reason ;  and  however  that 
might  be  convinced,  the  heart  remained  untouched. 
Hence  the  vilest  of  human  passions  prevailed ;  blood  was 
shed  in  torrents,  under  the  plea  of  glory ;  private  ani- 
mosity was  indulged,  and  coloured  by  the  sacred  name 
of  justice;  a/id  thousands  of  murders  produced  a  hero, 
who  was  received  with  the  loudest  acclamations  by  the 

27  Exod.  xxi.,  23,  24,  25. 

28  Matthew  v.,  38,  39,  46. 


THE    JOIIAXXITE    MASONS.  57 

the  people,  and  honoured  by  the  state  with  a  public 
triumph.* 

St.  John  the  Evangelist,  in  imitation  of  the  doctrine 
of  his  divine  Master,  gave  mankind  a  very  different  view- 
of  the  mutual  obligations  which  ought  to  subsist  between 
man  and  man,  under  the  Christian  scheme.  Thus  he 
said,  "  Whosoever  doeth  not  righteousness,  is  not  of  God ; 
neither  he  that  loveth  not  his  brother.  For  this  is  the 
message  that  ye  have  heard  from  the  beginning,  that  ye 
should  love  one  another,  lie  that  loveth  not  his  brother 
abideth  in  death.  Hereby  perceive  we  the  love  of  God, 
because  he  laid  down  his  life  for  us ;  and  we  ought  to 
lay  down  our  lives  for  the  Brethren.  But  whoso  hath 
this  world's  good,  and  seeth  his  brother  have  need,  and 
shutteth  up.  his  bo\vels  of  compassion  from  him,  how 
dwelleth  the  love  of  God  in  him  V"30  And  so  thoroughly 

29  DCS  Etangs  has  used  a  very  extraordinary  method  of  proving  the 
catholicity  of  the  Order.     He  has  absolutely  put  Christian  precepts 
into  the  mouths  of  heathen  philosophers.     lie  makes  Pythagoras  say, 
"  Love  your  neighbours,  succour  them,  and  pardon  their  offences  ;" 
and  ascribes  to  Confucius  the  maxims.  "  love  your  neighbour  as  your- 
self; do  unto  others  as  you  would  have  them  do  to  you;  forgive  your 
enemies  and  pray  for  them."     (Lien  des  peuples.) 

30  1  John  Hi.,  10-17.      "  I  know  not  how  it  is,"  says  a  talented 
American  W.  M.,  "  but  never,  during  the  ministrations  of  the  station 
I  have  been  so  long  honoured  with  among  you,  have  I  been  called  upon 
to  give  a  charge  to  my  Brethren  in  Masonry,  without  a  lively  appreci- 
ation of  the  loveliness  of  his  character  who  was  permitted  to  lean  upon 
his  Master's  breast;  and,  perhaps,  to  catch  a  double  portion  of  the 
benignity  of  the  Master's  spirit.     You  all  know  to  whom  I  allude, — 
HIM  of  the  Apocalypse — the  patron  saint  of  our  Order.     While  so- 
journing amidst  the  magnificent  scenery  of  the  celestial  city,  and 
holding  commune  with  the  masterful  beings  who  thronged  its  golden 
streets ;  listening  to  the  uninterrupted  tide  of  adoration  that  swelled 
up  around  the  rainbow  throne,  like  the  sound  of  :many  waters,' — 
there  passed  upon  him  the  same  infusion    of  spirit  and  heavenly 
unction  that  animate  the  blessed  intelligences  who  swept  across  the 
"mystical  panorama  of  his  lofty  vision ;  and  hence  his  sweet  epistles 

breathe  the  sentiments,  while  they  speak  the  dialect,  of  the  '  Upper 
Sanctuary.'  Surely  no  more  enduring  eulogy  could  be  written  for  our 
Institution,  than  the  simple  statement,  that  upon  the  burden  of  his 
every  discourse  there  is  personified  the  embodiment,  and  poured  out 
the  very  soul  of  Masonry.  We  emblazon  his  name,  and  record  his 
actions,  upon  the  proudest  page  of  our  associated  history. — we  are 
accustomed  to  set  apart  a  solemn  festival  to  commemorate  his  anni- 
versary ;  and  we  plant  our  altars  and  dedicate  our  lodge-rooms  to  the 
memory  of  the  '  HOLY  ST.  JOHN.'  We  are  all  of  us,  therefore,  most 
imperatively  bound  to  respect  and  revere  his  opinions.  Will  you,  then. 


58  A    MIRROR    FOR 

was  he  impressed  with  this  truly  masonic  dogma,  that  ho 
extended  it  to  refreshment  after  labour;  and  Thomas 
Aquinas  has  'recorded  of  him,  that  when  some  of  hiss 
disciples,  seeing  him  amuse  himself  with  a  childish  game, 
thought  he  was  doing  wrong,  he  bade  one  of  them  draw 
a  bow  to  its  utmost  extent,  and  shoot  away  the  arrow, 
and  after  that  another,  and  another,  asking  him  if  he 
could  do  so  continually.  He  answered  that  he  could 
not,  because  if  the  bow  was  continually  bent,  it  would 
break.  "  So,"  said  he,  "  would  the  mind  of  man  be 
broken  if  it  should  never  have  intermission  from  serious 
study;,  si  nunquam  ab  infcntionc  sun.  rcluxaretur"  And  it 
is  also  told  of  him,  that  after  his  return  from  Patmos, 
being  upwards  of  ninety  years  of  age,  he  became  so 
infirm,  that  he  could  scarcely  go  to  the  assembly  of  the 
church  without  being  carried  by  his  disciples.  Being 
now  unable  to  make  long  discourses,  his  custom  was  to 
say,  in  all  assemblies,  to  the  people — "My  dear  children, 
love  one  another."  At  length  they'grew  weary  of  this 
concise  exhortation,  and  when  he  was  informed  of  it,  his 
answer  was — "  This  is  what  the  Lord  commands  you ; 
and  this,  if  you  do  it,  is  sufficient." 

Brotherly  love  is  the  true  masonic  chain,  indefinitely 
extended,  of  which  every  individual  Mason  forms  a  link ; 
and  it  is  practically  illustrated  at  the  close  of  the  E.A.P. 
song.  It  is  a  chain  of  indissoluble  affection,  cemented  by 
St.  John  the  Evangelist,  who  hence  acquires  an  indefeas- 
ible right  to  have  his  name  attached  to  the  Institution, 
and  the  practice  of  this  virtue  cannot  fail  to  distinguish 
us  amongst  those  who  are  unacquainted  with  the  beau-, 
ties  and  requirements  of  our  moral  and  religious  priri 
ciples. 

permit  me,  in  addition  to  what  I  have  so  imperfectly  but  affectionately 
advised,  to  invoke  his  honoured  presence  among  you,  and  thus  to  catch, 
as  it  were,  from  his  own  lips,  his  own  most  beautiful  teachings  ?  And 
I  would  to  heaven,  my  companions,  that  the  noble  lessons  were  graven 
upon  our  gates  and  upon  our  door-posts. — that  they  were  bound  as  a 
sign  upon  our  hands,  and  as  frontlets  between  our  eyes ;  and  so  to  be 
taught  diligently  to  our  children  for  ever.  Hear  him,  then  : — '  Brethren, 
I  write  no  new  commandment  unto  you,  but  an  old  commandment, 
which  ye  have  had  from  the  beginning : — that  ye  love  one  another.  He 
that  loveth  his  brother  abideth  in  the  'light,  but  he  that  hateth  his 
brother  walketh  in  darkness.  GOD  is  LOVE;  and  he  that  dwelleth  in 
love  dwelleth  in  God.  and  God  in  him !'  »  (Moore's  Mag,,  vol.  iv.) 


THE    JOHANNITE    MASONS.  59 

Such  was  the  teaching  of  St.  John,  and  hence  his 
memory  has  been  justly  exalted  by  the  fraternity;  for 
the  language  of  Freemasonry  embodies  the  same  senti- 
ments as  he  taught  his  disciples,  according  to  the  uniform 
evidence  of  the  writers  of  the  last  century.  Thus  a 
distinguished  Mason  said — "  Those  who  are  possessed  of 
this  amiable,  this  godlike  disposition,  (brotherly  love,) 
are  shocked  at  misery  under  every  form.  The  healing 
accents  that  flow  from  the  tongue,  not  only  alleviate 
the  pain  of  an  unhappy  sufferer,  but  make  even  adversity, 
in  its  most  dismal  state,  look  gay.  When  a  brother  is  in 
want,  every  heart  is  prone  to  ache  ;  when  he  is  hungry, 
we  convey  him  food ;  when  he  is  naked,  we  clothe  him ; 
and  when  he  is  in  trouble,  we  willingly  fly  to  his  relief. 
Thus  we  evince  the  propriety  of  the  title  we  assume,  and 
demonstrate  to  the  world  that  the  word  BROTHER,  among 
Masons,  is  not  merely  a  name."31 

I  have  the  honour  to  remain, 
My  Lord, 

Your  Lordship's  obedient 
Servant  and  Brother, 

GEO.  OLIVER,  D.D 

Scop  wick  Vicarage,  Dec.  13,  1847. 

31  Preston,  ed,  1781. 


LETTER  VI. 

THE  PARALLELISM  EXPLAINED. 


•'It  is  remarkable  that  John  the  Baptist  -wrought  no  miracle,  therefore  the 
authority,  and  confirming  proof  of  his  mission,  rested  very  much  upon  the 
evidences  which  were  exhibited,  not  by  himself,  but  by  the  person  whose  appear- 
ance he  professed  to  foretel;  and  undoubtedly  the  miracles  of  our  Lord  did,  by 
a  reflected  operation,  establish  the  preaching  cf  John.  For  if  a  person  in  these 
days  should  appear,  not  working  any  miracle  himself,  but  declaring  that  another 
and  greater  person  was  soon  to  follow ;  and  if  that  other  and  greater  person  did 
accordingly  soon  follow,  and  show  forth  mighty  deeds,  the  authority  of  the  first 
person's  mission  would  be  ratified  by  the  second  person's  works." — PALEY 


(62) 


LETTER    VI. 


MY  LORD, 

THE  reasons  for  the  parallelism  of  the  two  St.  Johns 
are  stated  in  the  record  already  quoted.  These  two 
eminent  saints  were  early  companions — the  one  as  master, 
the  other  as  pupil.  We  have  already  seen  that  St.  John 
the  Baptist  was  an  Essenian  Freemason;  and  it  is  as- 
serted on  competent  authority,  that  St.  John  the  Evan- 
gelist, before  the  mission  of  Christ  commenced,  was  his 
disciple.1  There  must,  therefore,  have  existed  between 
them  no  ordinary  degree  of  friendship.  As  a  proof  of 
which,  it  is  further  said,  that  when  the  Baptist  was 
desirous  of  a  positive  confirmation  of  his  predictions 
respecting  the  identity  of  Jesus  with  the  promised  Mes- 
siah, for  the  purpose  of  silencing  the  doubts  of  his  disci- 
ples, he  deputed  St.  John  the  Evangelist,  together  with 
another  disciple  equally  favoured,  to  ascertain  the  fact, 
when  the  extraordinary  interview  took  place  which  has 
been  recorded  by  St.  Luke  in  his  Gospel,2  the  result  of 
which  was,  that  the  Evangelist  immediately  joined  the 
party,  and  became  the  beloved  disciple  of  Christ,  as  he 
himself  has  told  us.3  For-  it  does  not  appear  that  Christ 
actually  began  his  mission  till  about  the  time  when  the 
Baptist  was  imprisoned  by  Herod.  Thus  Dean  Prideaux 
says — "John  the  Baptist  began  the  ministry  of  the  Gos- 
pel in  the  fifteenth  year  of  Tiberius,  and  continued  in  it 
lor  three  years  and  a  half;  that  is,  he  began  it  about  the 
time  of  the  paschal  feast,  and  continued  it  till  the  feast 
of  tabernacles  in  the  fourth  year  after.  And  then,  John 
being  cast  into  prison,  Christ  appeared  to  take  it  on  him 

1  See  Bishop  Percy's  Kev  to  the  Ne\v  Testament. 

2  Luke  vii.,  18-28.  3  John  i.,  37. 


64  A    MIRROR    FOR 

in  person,  and  personally  carried  ifc  on  three  years  and  a 
half  more.  So  that  the  whole  term  of  Christ's  ministry 
while  he  was  here  on  earth,  as  executed  first  vicariously 
by  John,  his  forerunner,  and  afterwards  personally  by 
himself,  was  exactly  seven  years ;  and  these  seven  years 
constituted  the  last  of  the  seventy  weeks  in  Daniel's 
prophecy."4 

They  were  equally  distinguished  by  the  Redeemer  of 
mankind  ;  the  one  as  "  a  burning  and  a  shining  light  ;"5 
whence  the  Gnostics  assumed  that  the  Spirit  of  Light 
entered  into  John  the  Baptist,  and  therefore  that  John 
was  in  some  respects  to  be  preferred  to  Christ ;  and  the 
other  was  called  "  the  beloved  disciple,"6  and  "  the  di- 
vine."7 Thus  they  formed  the  personification  of  GREAT- 

4  Prid.  Con.,  part  ii.,  book  9.     The  exact  chronology  is  as  follows, 
according  to  Kitto: — 

John  Baptist  was  born  in  the  spring,      .     .     .  B.  c.     5 

Christ  was  born  in  the  autumn. 5 

John  the  Baptist  begins  his  ministry,  autumn,  A.  D.  26 

Christ  baptized,  autumn, 27 

John  the  Baptist  imprisoned, 28 

Christ's  ministry  begins, 28 

John  the  Baptist  beheaded 29 

That  the  birth  of  Christ  is  thus  given  to  the  autumn  of  the  year  5 
before  Christ,  is  an  apparent  anomaly  which  may  require  a  few  words 
of  explanation.  The  era  of  the  birth  of  Christ  was  not  in  use  till  A.  D. 
532,  in  the  time  of  Justinian,  when  it  was  introduced  by  Dionystus 
Exiguus,  a  Scythian  by  birth,  and  a  Roman  abbot ;  and  which  only 
began  to  prevail  in  the  West  about  the  time  of  Charles  Martel  and 
Pope  Gregory  II.,  A.  D.  730.  It  has  long  been  agreed  by  all  chronolo- 
gers  that  Dionysius  made  a  mistake  in  placing  the  birth  of  Christ 
some  years  too  late  j  but  the  amount  of  the  difference  has  been  vari- 
ously estimated  at  two,  three,  four,  five,  or  even  eight  years.  The 
most  general  conclusion  is  that  which  is  adopted  in  our  Bibles,  and 
which  places  the  birth  of  Christ  four  years  before  the  common  era,  or 
more  probably  a  few  months  more,  according  to  the  conclusion  of 
Ilales,  which  we  have  deemed  it  proper  to  adopt.  The  grounds  of  this 
conclusion  are  largely  and  ably  stated  in  the  Analysis,  vol.  i.,  pp.  83- 
93.  As  to  the  day, — it  appears  that  the  25th  of  December  was  not 
iixed  upon  till  the  time  of  Constantine.  in  the  fourth  century,  although 
there  was  an  early  tradition  in  its  favour.  It  is  probable  that  it 
really  took  place  about,  or  at,  the  feast  of  tabernacles  (say  the 
autumnal  equinox)  of  5  B.  c.,  or  at  the  passover  (say  the  vernal 
equinox)  of  4  B.  c.  The  former  is  the  opinion  of  Hales  and  others, 
and  the  latter  of  Archbishop  Usher  and  our  Bibles. 

5  John  v.,  35.  8  Ibid,  xxi.,  20. 

7  John  is  generally  surnamed  •'  the  divine,"  from  the  sublimity  of 
his  knowledge,  particularly  in  the  beginning  of  his  gospel.  lie  is 


THE    JOHANNITE    MASONS.  65 

NESS  and  GOODNESS,  which  were  ever  the  qualities  that 
drew  down  public  respect  and  applause;  and  amongst 
heathen  nations,  as  we  learn  from  Selden,  constituted  the 
attributes  of  the  celestial  deities,  and  elevated  deceased 
mortals  to  the  same  supernal  dignity.  For  these  reasons, 
the  two  St.  Johns  were  likened  to  the  pillar  of  fire  and 
cloud,  which  attended  the  Israelites  in  their  escape  from 
Egyptian  bondage.  The  former,  because  he  preached 
the  unquenchable  fire  which  is  the  punishment  of  sin  ; 
and  the  latter,  because  he  inculcated  the  subdued  virtue 
of  brotherly  love,  the  practice  of  which,  like  the  opera- 
tion of  the  cloud  to  the  camp  of  Israel,  when  it  moderated 
the  heat  of  the  sun  in  that  parched  climate,  would  serve 
to  avert  the  ever-burning  tire  of  hell.  This  pillar  was 
a  light,  and  a  guide  to  the  Israelites  through  the  wilder- 
ness of  Sin,  that  they  might  attain  the  promised  land  in 
safety  ;  and  the  two  St.  Johns — one  by  announcing  the 
Saviour,  and  the  other  by  his  benevolent  doctrines — are 
a  light  arid  a  guide  to  all  mankind  while  toiling  through 
the  sinful  wilderness  of  this  world,  that  they  may  arrive 
at  the  heavenly  Canaan,  and  rest  for  ever  from  their 
labours.  Besides,  St.  John  the  Evangelist  was  chosen  to 
be  a  witness  to  Christ's  transfiguration,  and  was  actually 
enveloped  in  the  cloud  on  that  great  occasion.8 

Again,  as  the  columns  of  Solomon's  porch,  called  Jachio 
and  Boaz,  were  typical  of  this  cloudy  and  fiery  pillar,  so 
the  early  Christians  likened  them  to  the  two  St.  Johns, 
which  will  appear  in  the  estimation  of  our  ancient  Breth- 
ren to  have  made  the  parallelism  complete.  Boaz  repre- 
sented strength,  and  Jachin  to  establish ;  and  togethei 
they  referred  to  the  divine  promise  that  God  would 
establish  his  holy  temple  in  strength.  The  former  re- 
ferred to  the  sun,  which  rejoiceth  as  a  giant  to  run  its 
course;9  and  the  latter  to  the  moon,  because,  like  the 
pillar  of  a  cloud,  its  light  is  mild  and  beautiful,  being 
only  a  reflection  of  the  sun's  more  powerful  rays;  and 
hence  it  was  prophesied  of  Solomon,10  that  his  kingdom 
should  remain  in  peace  and  righteousness  so  long  as  the 

painted  \vith  a  cup,  and  a  serpent  issuing  out  of  it,  in  allusion  to  a 
Btory  of  poison  given  to  him  by  some  heretics,  in  a  glass,  the  venom 
of  which  he  dispelled,  under  the  form  of  a  serpent,  by  making  a  sign  of 
the  cross  over  it. 

8  Matthew  xvii.,  5.  9  Psalm  xix.,  5.  l°  Ibid.  Ixxii.,  7. 

4 


66  A    MIRROR    FOR 

raoon  endureth.11  The  promise  to  David  includes  both. 
"  His  seed  shall  endure  for  ever ;  and  his  seat  is  like  as 
the  sun  before  me.  He  shall  stand  fast  for  evermore  as 
the  moon,  and  as  the  faithful  witness  in  heaven."12  Hence, 
according  to  the  testimony  of  larchi,  Solomon  said — "My 
kingdom  being  thus  permanently  established  as  the  sun 
and  moon,  its  duration  shall  be  marked  by  the  existence 
of  these  pillars,  for  they  will  remain  firm  and  immove- 
able  so  long  as  my  successors  shall  continue  to  do  the 
will  of  God." 

In  like  manner  the  two  St.  Johns  were  esteemed  pillars 
of  Christianity;  the  one  representing  strength,  and  the 
other  a  principal  agent  to  establish  the  permanency  of 
the  Christian  religion  by  inculcating  brotherly  love  or 
charity,  which  St.  Paul  affirms  to  be  its  chief  virtue,  and 
of  more  value  than  all  the  rest.13  By  these  instruments 
the  Saviour  of  mankind  established  his  religion  in  strength 
to  endure  for  ever.14  And  at  length,  when  the  designs 
of  Omnipotence  are  completed,  the  sun  and  the  moon, 
by  unmistakeable  tokens,  shall  declare  to  the  world  that 
their  glory  is  expiring.15  The  sun  will  turn  into  darkness, 
and  its  light  being  thus  withdrawn,  the  moon  will  be 
obscured;16  at  which  period  St.  John  the  Baptist,  as  a 
righteous  man,  will  shine  forth  as  the  sun,17  and  appear 
in  the  clouds  of  heaven  standing  at  the  left  hand  of  the 
Judge  ;  and  the  pure  and  holy  doctrines  of  his  illustrious 
parallel  will  for  ever  remain  as  the  employment  of  the 
saints  and  angels  in  the  heavenly  mansions  of  the  blessed ; 
where  there  is  "no  need  of  the  sun,  neither  of  the  moon 
to  shine  in  it,  for  the  glory  of  God  will  lighten  it,  and 
the  Lamb  is  the  light  thereof."18 

Such  a  series  of  concurrent  testimonies  which  mark 
the  belief  and  practice  of  a  very  high  antiquity,  ought 

11  From  this  appropriation  the  heathen  custom  of  representing  the 
sun  and  moon  by  obelisks  or  pillars,  spoken  of  by  Tertullian,  (de 
Spect.,  c.  8.)  Cassiodorus,  (lib.  iii.,  ep.  51,)  and  others,  (Ammian. 
Marcel.,  1.  xvii.,)  probably  took  its  rise,  as  well  as  the  Manichoean 
custom  of  worshipping  the  sun  as  the  receptacle  of  the  divine  virtue, 
and  the  moon  because  it  contains  the  divine  wisdom.  (Aug.,  torn,  vi., 
Cont.  Faust.  Man.,  xx.,  2.) 

18  Psalm  Ixxxix.,  35,  36. 

13  1  Cor.  xiii.  14  1  Peter  i.,  5. 

15  Luke  xxi.,  25.  16  Acts  ii.,  20. 

17  Matthew  xiii.,  43.  «,„          18  Rev.  xxi.,  23. 


THE    JOHAXN1TE    MASONS.  67 

not  to  be  rejected  on  light  and  insufficient  grounds,  and 
particularly  as  the  connection  of  both  the  St.  Johns  with 
Freemasonry  was  unquestionably  acknowledged  by  the 
revived  Grand  Lodge  from  its  very  first  establishment 
Tho  preliminary  grand  festival  was  holden  on  the  day  of 
St.  John  the  Baptist,  A.  D.  1717 ;  and  the  subsequent 
festivals  were  celebrated  sometimes  on  the  one  saint's 
day  and  sometimes  on  the  other,  in  pursuance  of  one  of 
the  original  laws  of  the  Grand  Lodge,  agreed  to  in  1721, 
which  provided  that  "  the  Brethren  of  all  the  lodges  in 
and  about  London  and  Westminster,  shall  meet  at  an 
annual  communication  in  some  convenient  place,  on  St. 
John  the  Baptist's  day,  or  else  on  St.  John  the  Evan- 
gelist's day,19  as  the  Grand  Lodge  shall  think  fit,  by  a 
new  regulation,  having  hitherto  met  on  St.  John  the 
Baptist's  day.  But  whether  there  shall  be  a  feast  for  all 
the  Brethren  or  not,  yet  the  Grand  Lodge  must  meet  in 
some  convenient  place  annually  on  St.  John's  day;  or  if 
it  be  Sunday,  then  on  the  next  day,  in  order  to  choose 
every  year  a  new  Grand  Master,  Deputy,  and  Wardens." 
It  is  evident  that  the  substitution  of  the  St.  Johns  for 
Moses  and  Solomon,  was  an  article  of  belief  amongst  the 
first  Masons  who  introduced  the  Craft  into  this  island. 
The  Kilwinning  system,  which  may  be  traced  back  to 
the  twelfth  century,  is  called  "St.  John's  Masonry;"  and 
in  the  present  laws  of  the  Grand  Lodge  of  Scotland,  this 
principle  is  unreservedly  maintained  (although  the  annual 
installation  and  feast  is  held  on  St.  Andrew's  day),  in  the 
provision  respecting  private  lodges,  where  "all  lodges 
holding  of  the  Grand  Lodge  of  Scotland,  are  strictly 
prohibited  and  discharged  from  holding  any  other  meet- 
ings than  those  of  the  three  orders  of  Apprentice,  Fel- 
lowcraft,  and  Master  Mason,  denominated  ST.  JOHN'S 

MASONRY."20 

I9i'/n  ancient  times,"  says  Dr.  Anderson  (Const.  1738,  p.  170), 
"the  Master,  Wardens,  and  Fellows,  on  St.  John's  day,  met  either  in 
a  monastery,  or  on  the  top  of  the  highest  hill  near  them,  by  peep  of 
day.  And  having  there  chosen  their  new  grand  officers,  they  de- 
scended, walking  in  due  form,  to  the  place  of  the  feast,  either  a  mon- 
astery or  the  house  of  an  eminent  Mason,  or  some  largo  house  of 
entertainment,  as  they  thought  best  tylcd.  In  France  these  festivals 
are  celebrated  on  the  same  days,  but  they  are  called  Fetes  Solstitiales ; 
hommage  an  Gr.  A.  D.  1'U." 

20  Laws,  ix.«  1. 


63  A    MIRROR    FOR 

Our  transatlantic  Brethren  acknowledge  the  orthodoxy 
of  the  same  custom.  Thus  the  Deputy  Grand  Master 
of  the  Grand  Lodge  of  New  York,  in  his  address  from 
the  throne,  June  1,  1S42,  observes — "There  is  another 
deviation  from  ancient  custom  into  which  we  have  fallen 
of  late  years,  to  which  I  desire  to  see  the  Grand  Lodge 
immediately  return  ;  it  is  the  celebration  of  those  masonic 
festivals,  the  24th  of  June,  and  the  27th  of  December, 
which  are  observed  by  the  fraternity  throughout  the  world. 
From  the  first  organization  of  this  Grand  Lodge,  the 
practice  of  regulating  the  manner  in  which  the  annual 
festivals  should  be  observed,  was  strictly  attended  to  at 
the  previous  quarterly  meetings.  And  all  our  lodges 
were  required  to  meet  and  open  on  those  days,  up  to  the 
date  when  the  present  regulations  of  the  Grand  Lodge 
came  into  operation,  June,  1832.  In  recommending  a 
return  to  the  ancient  custom  of  our  fathers,  I  would  by 
no  means  become  the  advocate  of  expensive  banquets,  or 
public  parades;  but  I  would  preserve  in  this  body  the 
right  and  power  to  regulate  these  festivals  by  keeping 
them  in  exercise.  Social  intercourse  amongst  the  Brethren 
should  be  encouraged  on  all  occasions,  and  none  can  be 
more  appropriate  than  these,  as  is  testified  by  the  consent 
of  the  whole  masonic  world."  And  the  Rev.  Mason 
Harris,  a  very  intelligent  Brother,  Grand  Chaplain  of  the 
Grand  Lodge  of  Massachusetts,  says — "  John  the  Baptist, 
the  first  Christian  Mason,  was  commissioned  to  prepare 
the  way  of  the  Lord ;  to  smooth  the  way,  and  remove 
the  obstructions  to  the  introduction  of  his  truth." 

We  have  a  decisive  proof  that  the  days  of  St.  John 
were  used  for  the  festivals  of  Masonry,  long  before  a 
Grand  Lodge  in  London  was  ever  thought  of;  for  it  is 
recorded,  that  Queen  Elizabeth  sent  an  armed  force  to 
break  up  the  .annual  Grand  Lodge  at  York,  which  was 
always  held  on  the  day  of  St.  John  the  Evangelist;  when  Sir 
Thomas  Sackville,  the  Grand  Master,  induced  the  officers 
to  be  initiated ;  and  their  report  to  the  queen  was 
so  satisfactory,  that  she  gave  them  no  further  disturb- 
ance. 

Bro.  Peabody,  Grand  Master  of  Massachusetts,  thus 
speaks  of  this  anniversary: — "The  flight  of  time,  which, 
in  its  course,  is  rapidly  wafting  us  all  to  the  close  of  our 
mortal  career,  has  brought  us  to  the  return  of  another 


THE    JOHANNITE    MASONS.  69 

annual  rest;  and  we  are  now  assembled  to  organize  anew 
for  future  operations. 

"In  compliance  with  a  custom  adopted  long  ages  ago, 
this  organization  is  had  on  the  anniversary  of  St.  John 
the  Evangelist.  Tradition  informs  us,  that  this  mildest 
of  men ;  this  preacher  of  love  and  good  will  to  all  man- 
kind; this  disciple  whom  Jesus  loved — was  an  eminent 
patron  of  our  Order.  This  we  may  well  credit;  for  the 
charity  and  good  will,  the  brotherly  kindness,  relief  and 
truth,  which  it  is  our  chief  aim  to  inculcate,  formed 
almost  the  whole  character  of  our  patron  saint. 

"Tradition  also  informs  us,  that  soon  after  his  death, 
this  anniversary  was  selected  as  the  appropriate  day  for 
the  organization  of  the  lodges,  in  the  hope  that  the 
influence  of  his  mild  and  gentle  spirit  would  be  upon 
them,  and  enter  largely  into  their  labours.  No  Mason 
on  this  day,  without  forgetting  to  whom  it  is  dedicated, 
can  cherish  unkind  and  uncharitable  feelings  towards  his 
Brother.  Let  us,  then,  in  the  mildness  of  the  loving  and 
beloved  disciple,  address  ourselves  to  the  work  before 
us." 

Before  I  conclude  this  letter,  I  would  direct  the  atten- 
tion of  the  fraternity  to  a  remarkable  picture  at  Bruges, 
in  which  these  two  great  parallels  are  exhibited  in 
connection  with  each  other,  attended  by  some  of  the 
circumstances  which  have  been  noticed  in  the  preceding 
pages.  It  is  thus  described  by  Lord  Lindsay,  in  his 
Sketches  of  the  History  of  Christian  Art: — "The  mar- 
riage of  S.  Catherine,  painted  in  1479,  will  linger  longer 
in  your  memory.  The  Virgin  and  Child  are  seated 
on  a  rich  throne,  with  S.  Barbara  on  one  side  and  S. 
Catherine  on  the  other,  each  on  a  seat  of  lower  elevation  ; 
the  infant  Saviour  puts  the  ring  on  the  finger  of  the  latter; 
two  little  angels  hover  over  the  Virgin,  supporting  her 
crown,  a  third  holds  a  book  for  her  to  read  from,  a  fourth 
plays  a  small  organ ;  John  the  Baptist  and  John  ihe  Evan- 
gelist stand  on  either  side  of  the  throne;  the  composition  of 
this  group  is  as  symmetrical  as  in  the  old  Italian  paint- 
ings, although  quite  Flemish  in  character;  the  heads  of 
the  two  St.  Johns  are  admirable;  the  northern  artists 
generally  succeed  in  the  Baptist,  but  fail  in  the  Evange- 
list. Here,  however,  Memling  has  surpassed  his  brethren, 
though  representing  the  beloved  disciple  as  a  man>  not  a 


70  A    MIRROR    FOR    THE    JOHANNITE    MASONS. 

youth.  The  drapery  is  very  broken.  The  back  ground 
is  a  landscape,  carried  through  the  central  compartment, 
and  two  wings ;  and  in  this  the  history  of  the  two  saints 
is  represented  in  different  small  groups,  beginning  respec- 
tively from  the  central  compartment,  and  so  working  off 
to  the  opposite  extremity,  the  principal  subject  of  each 
history  occupying  the  place  of  honour  in  its  respective 
compartment.  The  decollation  of  the  Baptist  is  thus 
seen  to  the  left  and  to  the  right;  the  vision  of  St.  John 
in  Patmos;  the  attitude  of  the  latter  is  admirable;  the 
head  that  of  matured  age  and  beautiful ;  he  gazes  upwards 
— pausing  as  he  writes,  fearless,  but  in  solemn  awe  and 
deep  feeling,  on  the  vision  of  God,  the  Father  and  the 
Lamb,  the  four  beasts  and  the  elders;  while  beyond  the 
sea,  and  along  the  receding  coast  of  Asia  Minor ;  the  four 
horses  of  the  Apocalypse;  the  burning  mountain  cast 
into  the  sea;  the  shipwrecks;  the  great  hail;  the  cap- 
tains and  mighty  men  hiding  themselves  in  the  clefts  of 
the  rock;  the  star  opening  the  bottomless  pit;  and  the 
gigantic  angel  standing  on  the  sea  and  the  land,  and 
swearing  that  *  there  shall  be  time  no  longer.'  are  depicted 
in  fearful  succession." 

I  have  the  honour  to  be, 
My  Lord, 

Your  Lordship's  obedient 
Servant  and  Brother, 

GEO.  OLIVER,  D.  D. 

Scopwick  Vicarage,  Dec.  16,  1847. 


LETTER  VII. 


WHETHER  THE  PATRONAGE  OF  MASONRiT  IX  THE 
HANDS  OF  THE  CHRISTIAN  SAINTR,  BE  STRICTLY  CONFORMA- 
BLE WITH  THE  CONSTRUCTION  AND  CHARACTER  OF  THE 
ORDER. 


"  Whereas  in  this  our  time,  the  minds  of  men  are  so  diverse,  that  some  think 
it  a  great  matter  of  conscience  to  depart  from  a  piece  of  the  least  of  their  cere- 
monies, they  be  so  addicted  to  their  old  customs;  and  again,  on  the  other  side, 
bume  be  so  new  fangled,  that  they  would  innovate  all  things,  and  so  despise  the 
old,  that  nothing  can  like  them,  but  that  is  new;  it  was  thought  expedient,  not 
BO  much  to  have  respect  how  to  please  and  satisfy  'either  of  these  parties,  as  how 
to  please  God,  and  profit  them  both." — BOOK  OF  COMMON  PRAYER.  OF  CERE 


"  Seeing  the  law  of  God  doth  not  prescribe  all  particular  ceremonies  which  the 
Church  of  Christ  may  use,  and  in  so  great  variety  of  them  as  may  be  found  out, 
it  is  not  possible  that  the  law  of  nature  and  reason  should  direct  all  churches 
unto  the  same  things,  each  deliberating  by  itself  what  is  most  convenient.  The 
way  to  establish  the  same  things  indifferent  throughout  them  all,  must  needs  be 
the  judgment  of  some  judicial  authority  drawn  into  one  only  sentence,  which 
may  be  a  rule  for  every  particular  church  to  follow." — HOOKER. 


73 


LETTER    VII 


Mr  LORD, 

IT  is  urged  by  those  who  advocate  the  propriety  of 
expunging  the  two  St.  Johns  from  our  lectures,  that  a 
departure  fro  in  ancient  custom  in  this  respect  is  a  matter 
of  very  little  consequence.  But  I  am  persuaded  that  if 
they  would  take  the  trouble  to  consider  the  circumstance 
under  all  its  bearings,  they  would  undoubtedly  find  that 
the  conclusion  to  which  they  have  arrived  is  altogether 
untenable,  and  that  the  practice  has  a  direct  tendency  to 
cast  a  doubt  over  the  identity  of  the  system,  as  well  as 
its  antiquity;  for  it  is  an  admitted  axiom  in  legislation, 
that  "things,  of  themselves  indifferent,  do  in  some  sort 
alter  their  natures,  when  they  are  either  commanded  or  for- 
bidden by  a  lauful  magistrate,  and  as  they  may  not  be 
omitted  at  every  man's  pleasure  contrary  to  law,  when 
they  be  commanded,  so  neither  may  they  be  used  when 
they  are  prohibited."  Now  the  parallelism  of  the  St. 
Johns  was  legally  enjoined  by  the  first  Grand  Lodge 
under  the  revised  system,  and  sanctioned  by  every  Grand 
Lodge  up  to  the  present  time ;  for  the  United  Grand 
Lodge  has  never  yet,  to  my  knowledge,  expressed  an 
opinion  on  the  subject;  and,  therefore,  the  original  law 
remains  in  full  force  at  the  present  day. 

Nor  does  it  compromise  the  universality  of  Masonry, 
as  some  are  inclined  to  think,  because  the  very  reason 
which  our  Brethren  of  the  last  century  assigned  for 
giving  the  patronage  of  Christian  Masonry  to  the  two 
St.  Johns,  proclaims,  at  the  same  time,  its  undoubted 
cosmopolite  character,  legitimately  open  for  the  admis 
sion  ot  Jews,1  Mahometans,  and  all  others  who  acknow 

1  An  admission  was  tacitly  made  to  this  fact,  by  a  very  curious 
coincidence,  recorded  in  Moore's  Magazine,  (vol.  iv.,)  that  in  a 


74  A    MIRROR   FOR 

ledge  an  Omnipresent  Deity,  and  are  "good  men  and 
true — men  of  honour  and  honesty — by  whatever  names, 
religions,  or  persuasions,  they  may  be  distinguished."2 
And  for  this  very  reason — Nicolai,  in  his  account  of 
German  Rosicrucianisrn,  asserted  that  the  object  of 
English  Freemasonry  was  "religious  toleration." 

I  have  displayed  in  the  preceding  pages  the  evidences 
which  appear  to  demonstrate  that  our  Brethren  of  the 
last  century,  from  the  revival  of  the  Grand  Lodge  in 
1717,  considered  the  two  St.  Johns  to  be  the  legitimate 
patrons  and  parallels  of  Christian  Masonry.  Before  that 
period  the  records  of  our  Order  are  so  scanty,  and  the 
testimony  on  all  points  so  very  defective,  that  nothing 
certain  can  be  pronounced  respecting  its  rites  or  ceremo- 
nies, discipline  or  doctrine,  on  any  given  subject  beyond 
the  naked  outline.  A  few  casual  hints  prove  its  continu- 
ed existence  in  all  ages;  and  this  is  almost  all  we  have 
to  rest  our  arguments  upon.  Whether  the  names  of  the 
St.  Johns  were  used  throughout  all  time  from  the  very 
beginning  of  the  Christian  era,  I  will  not  venture  posi- 
tively to  assert.  The  Colne  Charter  is  decisive  on  this 
point,  if  it  be  authentic;  but  as  the  fact  is  doubtful,  no 
conclusive  reasoning  can  be  founded  upon  it. 

It  may  be  right,  however,  to  express  my  own.. convic- 
tion that  the  custom  is  of  great  antiquity,  although  the 
proofs  of  its  existence  may  appear  meagre,  owing  to  the 

masonic  procession  at  Calcutta,  in  1844,  to  celebrate  St.  John's  day, 
an  Oriental  Jew,  in  full  Hebraic  costume,  carried  the  banner  of  St. 
John  the  Evangelist;  and  other  Brethren  of  the  same  nation  con- 
curred in  its  propriety  by  walking  in  the  procession.  No  true  Masm 
will  deny  the  propriety  of  admitting  Jews,  Mahometans,  &c.,  to  the 
privileges  of  Masonry.  In  England,  this  question  has  been  fully  set 
at  rest  in  a  document  issued  by  our  Grand  Lodge  in  1846,  and  for- 
warded to  the  Grand  Lodge  at  Berlin.  "The  Grand  Lodge  of 
England,  by  the  earliest  history  and^  tradition,  has  always  declared 
and  observed  the  universality  of  Freemasons,  making  no  distinction 
or  exclusion  on  the  score  of  religious  faith — a  matter  in  which  she 
never  enquires,  beyond  the  point  in  which  all  men  agree.  It  is  for 
this  reason  that  she  does  not  sanction  or  recognize  meetings  which  in 
some  places  are  holden — assemblies  of  particular  religionists.  With 
these  the  Grand  Lodge  of  England  does  not  interfere ;  but  she  strict- 
ly guards,  by  her  laws  and  her  practice,  against  the  introduction  into 
her  Lodges  of  any  emblems  or  decorations  which  are  indicative  of 
particular  creeds,  deeming  them  liable  to  be  taken  as  offensive  de- 
monstrations, at  variance  with  the  true  spirit  of  Freemasonry." 
8  Anderson,  Const.,  ed.  1738. 


THE    JOHANNITE    MASONS.  75 

dearth  of  masonic  manuscripts ;  and  no  indications  of  it 
are  found  either  in  the  manuscripts  of  the  British  Museum, 
in  the  ancient  paper  purporting  to  be  in  the  hand- 
writing of  King  Henry  VI.,  or  in  any  other  document 
that  has  come  under  my  notice,  of  the  same  or  greater 
antiquity.  If,  however,  it  was,  as  I  am  firmly  persuaded, 
a  primitive  practice  amongst  the  early  Christian  Masons, 
the  deviation  in  our  modern  lectures  might  easily  be 
amended,  should  the  Grand  Lodge  think  proper  to  lend 
its  sanction  to  the  restoration  of  our  ancient  patrons  to 
their  primitive  station  in  the  Order.  "  Those  Brethren," 
says  Bro.  Mackey,3  "  who  contend  for  their  dismissal  from 
the  stations  which  they  now  hold  in  our  Lodges,  on  the 
ground  that  they  were  Christian  saints,  are  the  real  inno- 
vators of  our  ancient  universality,  and  the  true  advocates 
for  a  religious  test ;  while,  on  the  contrary,  we  best  show 
our  adherence  to  the  principles  of  Masonry,  when  we 
deny  the  right  of  any  man,  in  approaching  the  discussiont 
to  advance,  either  one  way  or  the  other,  either  as  an 
argument  for  or  an  argument  against  them,  the  religious 
belief  of  these  long  acknowledged  patrons  of  our  Order." 
There  are  other  irregularities  in  the  Order  which  form 
no  part  of  the  present  enquiry,  but  they  merit  the  atten- 
tion of  the  masonic  authorities,  because  uniformity  of 
practice  is  the  essence  of  the  Institution.4  I  do  not 
mean  to  infer  that  the  introduction  of  the  St.  Johns  is 
essential  to  the  character  of  ancient  Masonry,  because  I 
am  not  insensible  to  the  fact,  that  such  a  construction 
might  possibly  compromise  its  universal  application  to 
every  age  and  nation  of  the  world.  But  the  same  argu- 
ment will  apply  with  much  stronger  effect  to  those  great 
masonic  worthies,  Moses  and  Solomon.  For  while  the 
former  disposition  points  to  Christianity,  which  the  Al- 
mighty has  declared  shall  be  the  universal  religion  of 
mankind,  and  ultimately  "cover  the  whole  earjh,  as  the 

3  Freemasons'  Mag.,  U.  S.,  vol.  iii 

4  The  Grand  Master  of  Tennessee  corrected  the  discrepancies  of  his 
Lodges,  a  few  years  age,  by  the  simple  process  of  appointing  three 
expert  Brethren  to  re-arrange,  according  to  the  general  rules  and 
principles  of  Masonry,  all  the  points  which  were  suspected  to  be 
erroneous ;  and  after  their  corrections  had  received  the  approbation 
of  the  Grand  Lodge,  the  same  Brethren  were  authorized  to  visit  all 
£he  Lodges,  and  enforce  the  use  of  the  revised  system,  under  certain 
prescribed  penalties. 


76  A    MIRROR    FOR 

waters  cover  the  sea;"5  the  latter  applies  Masonry  solely 
to  Judaism,  a  temporary  religion  which  was  exclusively 
confined  to  one  solitary  people,  who  occupied  a  very 
small  though  fruitful  portion  of  the  globe.  If  the  patrons 
of  Masonry,  in  its  present  state,  be  not  the  two  St. 
Johns,  they  certainly  cannot  be  Moses  and  Solomon ;  for 
the  Craft  is  almost  solely  in  the  hands  of  the  Christians, 
and  the  few  Jewish  or  Turkish  Lodges  which  may  be  in 
existence,  bear  no  proportion  to  the  aggregate  amount. 

Strictly  speaking,  under  such  an  interpretation,  cosmo- 
political  Masonry  can  have  no  general  patron.  It  is  to 
the  Christian  branch  of  it  alone  that  these  great  parallels 
can  be  suitably  applied.  To  this  effect  it  is  declared  in 
the  very  opening  of  the  ancient  Charges,  as  first  printed 
by  Dr.  Anderson,  under  the  direction  of  the  Grand  Lodge, 
that  "in  ancient  times  the  Christian  Masons  were  charged 
to  comply  with  the  Christian  usages  of  each  country  where 
they  travelled  or  worked;"  and  at  that  remote  period  we 
must  look  for  the  origin  of  the  Johannite  Masonry ;  for, 
as  I  have  already  observed,  Templary  had  nothing  to  do 
with  the  appropriation.  And  it  will  not  be  too  much -to 
assume  from  hence,  that  the  two  St.  Johns  were  consi- 

6  Isaiah  xi.,  9.  "  It  is  a  singular  and  instructive  fact,  that  Christiani- 
ty is  the  only  religion  suited  to  universal  man.  Or  in  other  words, 
no  other  religion,  originating  in  the  East,  was  ever  such  as  could  be 
observed  without  alteration  by  the  inhabitants  of  the  north.  They 
have  all  particular  observances  and  requirements,  which  are  impracti- 
cable or  difficult  in  climates  very  different  from  that  in  which  they 
originated.  It  is  from  this  caus,e,  probably,  that  the  direction  which 
all  false  religions  have  taken  in  their  spread,  has  been  the  direction 
of  latitude  and  not  of  longitude.  Thus  the  religions  of  Zoroaster 
and  Mohammed,  by  requiring  daily  ablutions,  and  other  similar  cere- 
monials, rendered  their  religion  intolerable  to  the  people  of  cold 
countries.  But  what  was  narrowness  of  view  in  the  heathen  legisla- 
tors, had  a  definite  object  in  the  law  of  Moses,  in  which  there  is  much 
to  confine  the  religious  system  which  it  established,  not  only  to  a 
warm  climate,  but  to  the  particular  country  of  Palestine.  The  pos- 
session of  a  separate  country,  and  of  that  country  in  particular,  was 
essential  to  the  system  established  by  Moses.  Hence,  the  Hebrews 
could  never  sing  the  song  of  Jehovah  in  any  strange  land ;  and  hence, 
since  they  had  been  a  people  without  an  altar  or  a  priest,  without  a 
country  or  a  state,  their  system  has  been  altogether  different  to  what 
the  law  intended.  In  fact,  the  system  of  Moses  has  been  extinct  ever 
since  the  seed  of  Abraham  were  driven  from  their  inheritance,  and 
was  much  modified  even  by  their  temporary  expatriation  of  seventy 
years."  (Kitto's  Palestine,  book  ii.,  c.  5.) 


THE    JOHANSITE    MASONS.  77 

dered  the  patrons  of  the  Craft,  for  ages  before  the  promi- 
nent Jewish  types  of  Christ  were  made  a  legitimate  part 
of  the  ordinary  Lodge  lectures.  But  while  we  adopt 
these  types  as  indications  of  a  masonic  origin,  I  do  not 
see  how  we  are  to  avoid  the  consequences,  if  we  reject 
the  illustrious  individual  who  was  foretold  by  the  last 
Jewish  prophet,  as  the  forerunner  and  messenger  of  the 
Messiah,  and  place  Christian  Masonry  under  the  patronage 
of  the  lawgiver  of  a  temporary  Church,  and  the  king  of 
a  people  from  whom  the  sceptre  has  departed,  never  to 
return. 

An  enquiry  will  naturally  arise  whether  these,  and 
other  open  questions,  are  of  sufficient  importance  to 
disturb  the  equanimity  of  the  Order,  and  thereby  au- 
thorize their  settlement  by  the  interference  of  the  Grand 
Lodge.  I  think  they  are ;  but  even  should  it  be  said, 
that  no  evil  is  likely  to  result  from  the  continuance  of 
this  loose  and  unsettled  state  of  things,  still  it  is  deserv- 
ing of  notice,  and  redress  also,  if  a  remedy  can  be  satis- 
factorily applied.6  And  let  it  not  be  thought  that  some 
of  the  discrepancies  which  exist  amongst  us  are  trifling ; 
for  the  unhappy  schism  of  the  last  century,  which  divided 


6  An  intelligent  correspondent  of  the  "Freemasons'  Quarterly  lie- 
view,"  under  the  sobriquet  of  Latomus,  expresses  the  same  opinion. 
Speaking  of  the  Royal  Arch,  he  says  that  the  three  degrees  termina- 
ting in  the  Royal  Arch,  contain  "most  of  the  science  of  Masonry 
which  can  be  considered  authentic.  But  how  few  are  there  whose 
time,  inclination,  or  education,  fits  them  to  become  perfectly  ac- 
quainted even  with  the  first  degree  ?  Take,  for  instance,  the  lectures 
in  which  is  contained  the  history  of  the  Order;  for  many  reasons 
these  are  little  known  by  the  great  majority  of  Master  Masons  ;  but 
go  a  step  farther,  and  without  entering  into  what  may  not  be  written, 
it  may  be  asked,  whether  there  is  not  a  lapse  of  nearly  six  hundred 
years  utterly  unaccounted  for  ?  The  perfect  Mason,  who  has  given 
his  attention  to  the  subject,  is  not  ignorant  of  the  events  of  this  long 
period  of  six  centuries ;  but  the  present  system  of  conferring  the 
degree  alluded  to,  would  make  any  unskilled  Brother  believe  that 
there  was  not  a  lapse  of  twenty  years.  Now  here  might,  with  much 
advantage,  be  introduced  two  supplemental  and  intermediate  grades, 
by  means  of  which  the  whole  would  be  rendered  more  perfect.  These 
are  the  fifth  and  sixth  of  tho  rite  Moderne ;  they  might  be  given  as 
parts  of  the  previous  degree,  or  as  2Jasses  t°  the  succeeding  one,  and 
not  as  absolutely  distinct  grilles.  By  this  means  the  twelvemonth 
would  be  far  better  spent  thtui  it  now  is;  for  the  intercalary  grades 
should  be  given  at  an  internal  of  four  months  from  the  two  degrees 
fchey  come  between,  and  from  one  another."  (F.  Q.  RM  1838.) 


78  A    MIRROR    FOR 

the  English  Craft  for  more  than  seventy  years,  was  sus- 
pended on  a  difference  less  important  than  any  of  them — 
even  on  such  an  insignificant  question,  as  whether  a 
Brother  should  enter  the  Lodge  with  his  rig/it  or  left  foot 
foremost. 

The  Lodges  are  exhorted  to  uniformity  of  practice;7 
but  how  is  uniformity  to  be  observed  in  the  absence  of 
any  authoritative  enactment?  The  legitimate  degrees 
ought  to  possess  some  certain  standard,  to  which  the 
Brethren  may  refer  for  information  on  any  point  which 
they  may  consider  to  be  surrounded  with  doubt  and  diffi- 
culty.8 Such  a  plan,  if  it  were  practicable,  would  confer 
advantages  on  the  Order  which  it  does  not  now  possess ; 
and,  like  the  decree  of  Cyrus  to  the  captive  Jews,  would 
be  hailed  by  the  Craft  as  a  boon,  which  would  at  once 
benefit  the  Institution,  and  increase  the  popularity  of  the 
Grand  Lodge. 

I  am  far  from  thinking,  rny  Lord,  that  these  errors  are 
incidental  to  the  system.  They  have  crept  in  silently, 
and  by  slow  and  almost  imperceptible  degrees,  and  have 
acquired  consistency  by  time  and  inattention.  Some  of 
them  did  not  exist  for  half  a  century  after  the  revival  of 
Freemasonry,  because  the  subjects  which  they  embraced 
had  not  then  been  introduced  into  the  Order.  The 
illustrations  of  symbolical  Masonry  were  very  bald  and 
meagre,  until  Dunckerley,  Hutchinson,  Preston,  and 
others,  enriched  it  by  their  salutary  labours;  and,  conse- 
quently, it  was  not  merely  "  caviare  to  the  multitude," 
but  a  subject  of  ridicule  to  the  higher  ranks  of  society  ^ 

7  "  All  Lodges  are  particularly  bound  to  observe  the  same  usages 
and  customs  ;  every  deviation,  therefore,  from  the  established  mode  of 
working  is  highly  improper,  and  cannot  be  justified  or  countenanced." 
(Const,  of  Private   Lodges,  21.)      His   Koyal   Highness,  the  late 
Grand  Master,  appears  to  have  extended  a  great  latitude  to  this  rule ; 
for  in  his  address  to  the  Grand  Lodge  in  December,  1819,  he  said, 
that  "  so  long  as  the  Master  of  any  Lodge  observed  the  landmarks  of 
the  Craft,  he  was  at  liberty  to  give  the  lectures  in  the  language  best 
suited   to  the  character  of  the  Lodge  over  which   he   presided." 
(Quarterly  Communication,  Dec.,  1819.) 

8  I  conceive  the  Grand  Lodge  possesses  full  powers  under  the  fol- 
lowing law: — "In  the  Grand  Lodge  resides  the  power  of  enacting 
laws  and  regulations  for  the  government  of  the  Craft,  and  of  altering, 
repealing,  and   abrogating  them,  provided  that  they  continue  to  ob- 
serve the  ancient  landmarks  of  the  Order."  (Const,  of  the  Grand 
Lodge,  10) 


THE    JOHANNITE    MASONS.  79 

Caricatures  and  pasquinades  were  published ;  mock  pro- 
cessions were  got  up ;  and  it  was  not  only  lampooned  by 
the  common  people,  but  regarded  with  suspicion,  if  not 
contempt,  by  the  learned.  If  it  be  considered  how 
much  the  Institution  has  advanced  in  public  opinion 
during  our  more  fortunate  times,  and  how  exempt  it  now 
is  from  open  attacks  or  secret  aspersions,  surely  it  would 
be  worth  while  to  make  it  still  more  deserving  of  such 
general  estimation,  by  endeavouring  to  remove  those 
stumbling  blocks  which  are  a  source  of  contention  and 
dispute,  of  grief  and  pain,  to  many  a  worthy  Brother. 

There  is  another  consideration  which  deserves  notice. 
If  the  Grand  Lodge,  as  the  authorized  and  acknowledged 
head  of  a'cosmopolitical  institution,  that  prides  itself  on 
the  unchangeable  nature  of  its  ceremonies,  should  dis- 
cover amongst  the  subordinate  lodges  a  broad  and  dis- 
tinctly marked  deviation  from  time-honoured  observance; 
it  may  not  be  necessary  to  enquire  how  the  innovation 
originated,  but  it  is  absolutely  essential,  in  my  humble 
opinion,  to  the  maintainance  of  its  own  dignity,  as  well 
as  of  the  purity  of  the  Institution,  that  the  anomaly  be 
promptly  rescinded,  and  the  ancient  practice  restored. 
This  is  the  only  way  to  prevent  a  disregard  of  landmarks 
consecrated  by  age,  and  immemorial  observance,  in 
future ;  and  to  transmit  the  system  to  posterity  pure  and 
unsullied  in  its  doctrines  and  discipline,  as  well  as  its 
landmarks  and  practical  ceremonies. 

Without  uniformity  the  Order  of  Freemasonry  would 
be  worthless,  and  neither  profit  nor  pleasure  would  be 
the  mutual  result.  And  this  beautiful  principle  ought 
not  to  be  confined  to  a  few  inane  signs  and  tokens,  which 
constitute  a  mere  conventional  mode  of  communication, 
the  advantages  of  which  are  shared  by  clubs  and  convi- 
vial meetings  of  very  doubtful  character;  and  even  the 
lowest  classes  of  society  have  their  significant  signals, 
and  symbolical  language,  which  are  characteristic  of 
their  habits  and  mode  of  life ;  but  to  extend  to  the  higher 
and  more  noble  walk  of  ritual  observances,  science,  and 
morality.  These  are  the  points  of  greatest  importance 
in  Freemasonry,  because  it  is  by  them,  tempered  and 
qualified  as  they  ought  to  be,  by  judicious  regulations 
emanating  from  the  governing  body,  that  the  merits  of 
the  Craft  will  be  estimated,  and  not  by  arrangements  in 


60  A   MIRROR    FOR    THE    JOHANNITE    MASONS. 

which  we  may  be  rivalled  by  the  Thugs  of  India,  or  the 
gypsies  of  our  own  country.9  These  constitute  the  great 
masonic  sea,  which  the  conventional  tokens  of  the  Order 
are  permitted  to  navigate  at  their  pleasure,  but  whose 
shipwreck  would  scarcely  be  marked  by  a  ripple  on  its 
glassy  surface.  Freemasonry  would  still  remain  the 
same  beautiful  system  of  morality,  veiled  in  allegory, 
and  illustrated  by  symbols,  if  all  its  minor  adjuncts  were 
entirely  swept  away. 

I  have  the  honour  to  remain, 
My  Lord, 

Your  Lordship's  obedient 
Servant  and  Brother, 

GEO.  OLIVER,  D.  D, 

Scopwick  Vicarage,  Dec.  28,  1847. 

9  What  will  the  Free  and  Accepted  Mason,  who  prides  himself  on 
his  perfect  knowledge  of  our  signs,  tokens,  and  symbolical  language, 
say  to  the  following  extract  from  a  dialogue  in  the  Gypsey  language, 
which  I  have  found  in  a  scarce  book,  called  "  A  Caueat  for  common 
Cvrsetors,  vvlgarely  callod  Uagabones,  set  forth  by  Thos.  Warman, 
Esquier,  M.D.LXVJJU"  :— "  Bene  lyghtmans  to  thy  quarromes  in  what 
lipken  hast  thou  lipped  in  this  darkemanes :  whether  in  a  lybbege  or 
in  the  strummel  ?"  "  I  couched  a  hogeshed  in  a  skypper  this  darke- 
manes. I  towre  the  strummel  tryne  vpon  thy  nabcher  and  togman. 
I  saye  by  the  Salomone  I  wyll  lage  it  of  with  a  gage  of  bene  house 
then  cut  to  my  nose  watch,"  &c.,  &c.  Ohe,  jam  satis !  This  beats 
the  symbolical  language  of  Masonry  hollow !  Let  us,  then,  look  up 
to  something  of  a  higher  character  than  signs,  tokoasi  and  passwords. 


LETTER   VIII. 
RECAPITULATION, 


(81) 


"  How  far  any  will  be  guided  by  me,  I  hope  I  shall  always  know  my- 
self so  well  as  to  leave  that  to  their  own  choice.  As  to  the  inutility  of 
my  enquiries  and  also  the  impartiality  of  them,  here  I  confess  myself  to 
wish  (as  I  think  what  I  wish)  they  may  be  a  good,  not  absolutely  ter- 
minating upon  myself,  that  "the  reader  will  consider  them  with  as  un- 
biassed a  freedom  as  I  have  witten." — SHUCKFORD. 

"  Oh,  for  that  day,  whenever  it  shall  beam, 

Which  gives  us  back  the  coat  without  a  seam ! 

When  from  all  quarters  of  this  earth  combined, 

One  universal  church  shall  knit  mankind. 

To  build  their  heavenly  Salem  then  shall  rise, 

With  one  consent,  the  great,  the  good,  the  wise  ; 

All  sects  united  in  a  common  band, 

Join  faith  with  faith,  and  mingle  hand  with  hand  ; 

Together  lift  the  sacrifice  of  prayer, 

And  the  slain  Lamb's  eternal  supper  share." 

RELIGIO  CLERICI. 


(82) 


S3 


LETTER     VIII. 


MY  LORD, 

I  ENTREAT  your  Lordship  to  believe  that  although  I 
am  not  one  of  those  bold  and  unquiet  spirits,  who  would 
dictate  to  the  Fraternity  what  they  are  to  believe,  and 
what  they  are  to  reject,  yet  I  cannot  be  persuaded  that 
I  am  infringing  on  any  privilege,  or  violating  any  trust, 
by  collecting  facts,  and  arranging  them  in  a  manner 
which  may  direct  public  opinion  into  a  right  channel. 
In  my  anxiety  to  purge  the  Order  of  everything  which 
may  tend  to  afford  even  an  indirect  sanction  to  the  cavil- 
ler's objections,  I  have  endeavoured  to  obviate  every 
anomaly  wThich  may  have  the  most  remote  influence  in 
throwing  discredit  on  its  triumphant  progress.  And 
nothing  can  afford  me  more  sincere  gratification  than  the 
prospect  of  removing  any  obstacle  that  may  create  a 
hostile  feeling,  or  induce  a  false  view  of  the  pre-eminent 
beauties  of  the  system.  I  regard  Freemasonry  as  a  grand 
machine,  in  the  hands  of  Omnipotence,  for  promoting 
the  blessings  of  peace,  harmony,  and  brotherly  love 
amongst  all  orders  and  descriptions  of  men.  And  I 
grieve  when  I  find  any  wayward  theorist  advancing 
positions  subversive  of  its  benignant  principles,  for  the 
purpose  of  obstructing  the  onward  march  of  an  institution 
which  promises  to  produce  a  beneficial  change  in  the 
moral  condition  of  man. 

We  are  all  fallible ;  nor  will  I  go  so  far  as  to  assert 
that  Masonry  is  perfect;  for  how  can  we  expect  perfec- 
tron  in  any  scheme  of  social  happiness  which  has  been 
struck  out  by  the  sole  instrumentality  of  imperfect 
human  reason?  And,  however  our  glorious  science  may 
be  regarded  by  those  who  envy  its  reputation,  and  are 
ignorant  of  its  design  and  end,  I  must  be  pardoned  if  I 
consider  it  as  a  vehicle  of  human  happiness  ;  and,  conse- 


84  A    MIRROR    FOR 

quently,  whatever  may  be  its  imperfections,  entitled  to 
the  approbation  of  the  philanthropist,  even  when  taken 
on  its  negative  merits  as  the  dispenser  of  charities  and 
benevolence  to  the  worthy  poor,  and  virtuous  distressed. 

The  widow's  tear — the  orphan's  cry — 
All  wants  our  ready  hands  supply, 

As  far  as  power  is  given. 
The  naked  clothe— the  prisoner  free — 
These  are  thy  works,  sweet  Masonry, 

Revealed  to  us  from  heaven. 
In  choral  numbers  Masons  join, 
To  bless  and  praise  the  Light  divine. 

In  this  concluding  letter,  I  am  desirous  of  drawing 
your  Lordship's  undivided  attention  10  the  force  of  the 
argument  contained  in  the  preceding  divisions  of  the 
subject;  and  I  flatter  myself  it  will  display  Freemasonry 
in  a  purer  and  more  holy  view  than  is  contained  in  the 
circumscribed  lodge  lectures;  which,  if  they  had  em- 
braced a  series  of  extended  disquisitions  on  all  the  points 
connected  with  the  comprehensive  system,  would  have 
been  too  unwieldy  to  occupy  the  attention  of  Brethren 
whose  meetings  are  confined  to  two  or  three  hours 
monthly.  And  this  may  be  one  reason  why  so  many 
wild  and  visionary  notions  have  been  entertained  at  vari- 
ous times  by  those  who  have  not  had  the  advantage  of 
initiation  into  the  Order. 

To  make  the  arguments  in  the  preceding  pages  per- 
fectly intelligible,  I  shall  take  the  liberty  of  troubling 
your  Lordship  with  a  bftief  recapitulation  of  the  course 
which  I  have  thought  it  necessary  to  pursue,  in  the 
illustration  of  a  subject  that  is  so  far  doubtful  as  to  have 
produced  some  conflicting  opinions  in  different  Grand 
Lodges.  While  that  of  Scotland  admits  no  other  name 
for  the  blue  degrees  than  "St.  Johns'  Masonry,"  and 
those  of  the  United  States  defend  the  dedication  of  our 
lodges  to  these  two  worthy  men,  our  own  Grand  Secre- 
tary, admitting  the  phrase  of  "St.  Johns'  Lodges"  to  be 
correct  and  orthodox,  explains  from  his  place  in  the 
Grand  Lodge,  that  it  is  merely  "a  technical  term  for  our 
mode  of  working."1 

1  Quarterly  Communication,  September,  1847.  See  the  Report  in 
Freemasons'  Quarterly  Review,  1847. 


THE    JOHAXNITE    MASONS.  85 

I  have  long  been  of  opinion  that  if  any  brother  would 
take  the  trouble  of  disentangling  this  intricate  web,  and 
placing  it  fairly  before  the  brethren,  he  would  be  entitled 
to  the  thanks  and  gratitude  of  the  Fraternity.  And,  at 
length,  in  despair  of  seeing  the  matter  taken  up  compre- 
hensively, and  feeling  the  gradual  approach  of  that  period 
when  "the  silver  cord  will  be  loosed,  the  golden  bowl 
broken,  the  pitcher  broken  at  the  fountain,  and  the  wheel 
at  the  cistern,"2  I  determined  on  devoting  a  leisure  hour 
to  the  task  myself,  and  the  result  is  now  before  your 
Lordship  and  the  public,  who  will  determine  how  far  I 
have  been  successful. 

There  are  many  reasons  for  -believing,  my  Lord,  that 
the  anomalies,  how  unimportant  soever  they  may  be, 
which  at  present  exist  in  the  Order,  may  be  mainly  attri- 
buted to  the  continental  innovations  of  the  last  century. 
It  is  quite  true,  that  they  received  no  countenance  from 
our  own  Grand  Lodge ;  but  many  English  visitors  to  the 
foreign  lodges,  where  they  were  practised,  brought  home 
trifling  innovations,  in  doctrine  and  discipline,  which 
had  attracted  their  attention  as  improvements  in  the 
system,  and  privately  introduced  them  into  their  respec- 
tive lodges,*  and  being  thus  practised  continuously  in 
conjunction  with  the  pure  system  of  symbolical  Ma- 
sonry, in  process  of  time  have  been  received  and  consid- 
ered by  junior  Brethren,  who  had  seen  them  in  practice 
from  their  first  initiation,  as  authentic  parts  of  the  sys- 
tem; and  thus  novelties  were  extended  to  other  lodges 
by  Brethren  who  had  not  the  most  remote  idea  that  they 
were  propagating  errors  which  might  operate,  at  some 
distant  period,  to  produce  an  absolute  change  in  the 
landmarks,  which  the  constitutions  pronounce  to  be 
unalterable. 

That  this  was  actually  the  case,  both  in  the  ancient 
and  modern  lodges,  there  never  existed  a  doubt  in  the 
mind  of  any. intelligent  Mason;  arid  it  was  the  appre- 
hension that  these  anomalies  would  operate  unfavourably 
for  the  continued  purity  and  popularity  of  the  Order, 
which  induced  our  lamented  Grand  Master,  his  lloyal 
Highness  the  Duke  of  Sussex,  to  exert  himself  so  strenu- 
ously to  unite  the  two  sects  into  one  great  society, 

2  Eccles.  xii.,  6. 


86  A    MIRROR    FOR 

which,  acting  under  a  single  Grand  Lodge,  and  an  uni- 
form code  of  laws,  might  be  kept  free  from  error  and 
impurity,  and  exempt  from  the  innovations  of  those 
sanguine,  but  well-meaning  Brethren,  who,  under  the 
pretext  of  improvement,  might  attempt  to  introduce 
changes  into  the  system  without  the  authority  and  sane 
tion  of  the  Grand  Lodge. 

There  are  some  who  affect  to  believe  th&t  continental 
Masonry  and  our  symbolical  system  are  synonymous, 
and  arguing  from  these  false  premises,  have  revived  an 
old  hypothesis,  that  Freemasonry  is  an  offshoot  from  the 
Rosicrucian  systems  of  Paracelsus,  and  other  alchemical 
worthies  of  the  seventeenth  century.  The  most  recent 
attempt  of  the  kind  appears  in  an  insulated  chapter  of  a 
work  just  published,  which  is  called  "New  curiosities  of 
Literature,  and  Book  of  the  Months.  By  George  Soane, 
B.  A.,  twro  vols."  I  have  not  seen  the  book,  but  the 
chapter  in  question  wras  copied  in  the  "Morning Herald" 
of  the  8th  November  last.  The  charge  is  stated  in  terms 
which  I  am  almost  ashamed  to  quote,  on  account  of  their 
indecency  and  vulgarity ;  but  as  I  intend  briefly  to 
enquire  into  the  truth  of  the  theory  it  cannot  be  avoided. 
He  says,  then — "Belief  upon  any  topic,  no  matter  what 
it  may  be,  appears  to  have  such  charms  for  the  mass  of 
mankind,  and  to  be  altogether  such  a  pleasant  kind  of 
indulgence,  that  a  writer  seldom  gets  thanks  for  attempt- 
ing to  disturb  an  established  creed.  The  reluctance  of 
the  old  monks  to  exchange  their  blundering  mumpsimus 
for  the  correcter  sumpsimus,  has  been  often  quoted  in 
illustration  of  this  disposition:  abuse  was  the  only' coin  in 
which  they  paid  their  monitors,  and  better  than  this  I  can 
hardly  expect  from  the  Freemasons,  for  showing  that  they 
are  either  deceived  or  deceivers,  and  that,  in  fact,  their 
society  sprang  out  of  decayed  Rosicrucianism,  just  as  the  beetle 
is  engendered  from  a  muck  heap.  The  doctrine,  however, 
is  not  new,  it  has  been  broached  before,  both  here  and 
upon  the  continent,  but  alwrays  as  if  the  writers  wrere 
half  afraid,  lest,  in  pulling  down  the  masonic  temple,  the 
rubbish  might  fall  about  their  ears,  and  do  them  a  mischief. 
In  consequence,  there  is  not,  as  far  as  I  know,  anything 
like  a  full  and  clear  exposition  of  this  wide  spread  juggle, 
and  if  a  patient  investigation  of  the  subject  may  entitle  me 
to  say  so  much,  my  object  is  to  supply  that  deficiency." 


THE    JOHANNITE    MASONS.  87 

It  will  be  here  seen  that  Mr.  Soane  has  not  been  very 
choice  of  his  language,  and,  feeling  that  he  deserves  it, 
expresses  his  apprehension  lest  he  should  be  abused; 
but  so  far  as  my  brief  notice  is  concerned,  he  will  find 
himself  disappointed  ;  for  a  Masons'  lodge  is  not  a  school 
of  abuse,  as  this  worthy  gentleman  seems  to  predicate. 
The  feelings  with  which  he  enters  on  the  ungracious 
enquiry,  may  be  estimated  by  the  epithets  which  he 
applies  to  the  subject  of  his  vituperation,*  such  as,  "rub- 
bish"—  "wide  spread  juggle" — sprang  from  a  muck 
heap" — "trash" — "trumpery  legends,"  &c.,  &c. ;  and, 
after  some  praise  of  the  alchemists  (who,  by  the  way, 
are  the  only  persons  with  whom  he  appears  to  be  on 
gracious  terms),  after  styling  Zoroaster  a  Hindoo  Brah- 
min, and  a  sly  hit  at  the  "well  paid"  clergy  of  the  church 
of  England,  he  gives  it  as  his  serious  opinion,  that  "Free- 
masonry belongs  not  to  our  times ;  it  wras  the  fiction  of 
a  credulous  age,  when,  besides  the  vulgar  religion  or 
popular  mythology,  the  priests  and  philosophers  had  a 
secret  system  of  their  own,  compelling  the  people,  under 
severe  penalties,  to  abide  in  ignorance,  while  they  kept 
all  the  light  they  could  collect  to  themselves.  It  was 
not  much,  to  be  sure,  but  what  it  was  they  retained  and 
guarded  with  a  barbarous  and  unrelenting  jealousy.  Such 
has  been  the  case  in  all  ages  of  which  we  have  any  record. 
The  priests  of  Egypt  had  their  hidden  and  undivulgible 
wisdom — an  inner  portion  of  their  temple,  to  which  the 
multitude  could  never  penetrate.  The  Jewish  hierarchy 
had  their  cabala,  that  knowledge  which,  as  they  said, 
God  had  granted  to  them  under  a  solemn  command  of 
secrecy,  and  denied  to  the  rest  of  their  fellow-creatures. 
The  Indian  teachers,  with  Zoroaster  at  their  head,  had 
one  code  for  the  multitude,  and  another  for  the  elect. 
The  Greeks  boasted  of  their  Eleusinian  mysteries.  Even 
Pythagoras  bound  his  followers  to  silence.  But  we  repeat 
it,  the  day  of  mysticism  has  gone  by ;  and  though  it  is 
only  the  first  dawn  of  real  knowledge  that  is  breaking 
upon  us,  yet,  even  in  this  early  twilight,  men  for  the 
most  part  can  sec  too  plainly  to  be  the  dupes  of  such 
absurd  pretensions.  The  very  attempt,  however,  to  con- 
tinue them,  is  an  effort  to  perpetuate  ignorance  and  error, 
and  upon  this  principle,  the  soonei  the  Freemasons  lay 
aside  their  aprons  and  talk  like  the  rest  of  the  world, 


SS  A    MIRROR    FOR 

the  better."  And  again — "The  Freemasons  did,  like  the 
Rosicrucians,  lay  claims  to  great  antiquity;  but  while 
some  of  them  modestly  dated  the  origin  of  their  Order 
from  Adam,  I  could  by  no  means  trace  it  back  farther  than 
the  first  half  of  the  seventeenth  century" 

If,  by  Freemasonry  being  "the  fiction  of  a  credulous 
age,"  Mr.  Soane  refers  to  the  dark  period  before  the 
coming  of  Christ,  what  becomes  of  his  assertion,  that 
"it  had  no  existence  before  the  seventeenth  century?" 
But  if,  on  the  contrary,  as  it  is  reasonable  to  presume, 
he  alludes  to  the  time  when  "the  fiction"  was  revived, 
and  purged  of  its  operative  tendency,  after  passing  through 
the  hands  of  Inigo  Jones,  Archbishop  Sheldon,  Sir  John 
Deuham,  Sir  Christopher  Wren,  Webb,  Stone,  and  other 
celebrated  architects,  and  our  present  Grand  Lodge  was 
established,  viz.,  the  beginning  of  the  eighteenth  century, 
he  is  then  involved  in  the  opposite  dilemma  of  condemn- 
ing its  operative  character,  and  branding  with  the  names 
of  "credulous"  and  "barbarous"  an  age  which  pro- 
duced such  a  constellation  of  wise  and  learned  men — 
Addison  and  Steele — Dryden  -and  Pope — Johnson  and 
Goldsmith,  and  their  numerous  and  talented  cotempo- 
raries,  that  it  was  styled  by  way  of  eminence,  "  the 
Augustan  age  of  England."  At  this  period  it  was  pro- 
nounced by  the  authority  of  the  Grand  Lodge,  that  "the 
privileges  of  Masonry  should  no  longer  be  restricted  to  opera- 
tive Masons,  but  extend  to  men  of  various  professions,  pro- 
vided they  were  regularly  approved  and  initiated  into  the 
Order."  Yet  in  the  face  of  this  resolution,  which  stands 
prominently  on  the  Grand  Lodge  Books,  as  one  of  the 
first  and  most  important  acts  after  its  re-establishment, 
Mr.  Soane  is  bold  enough  to  assert*  that  "THE  FREE- 
MASONS NEVER  BELONGED  TO  THE  WORKING  GUILDS." 

In  Mr.  Soane's  theory,  my  Lord,  there  are  some  diffi- 
culties which  he  would  oblige  the  fraternity  very  much 
by  clearing  up.  If  the  Freemasons  never  belonged  to 
the  working  guilds,  how  is  it  to  be  accounted  for  tfitit 
Inigo  Jones  was  appointed  to  the  office  of  Grand  Master 
of  Masons  in  the  above  century,  viz.,  1603,  and  Sir  Chris- 
topher in  1685,  neither  of  whom  belonged  to  the  associa- 
tion calling  themselves  Rosicrucians?  This  is  a  stum- 
bling block,  which  he  will  not  find  it  easy  to  remove. 
But  we  will  ascend  a  little  higher.  How  does  it  happen, 


THE    JOHANNITE    MASONS.  89 

if  Freemasonry  was  unknown  before  the  seventeenth 
century,  that  in  1566,  Queen  Elizabeth  sent  an  armed 
force  to  York,  for  the  purpose  of  breaking  up  the  Grand 
Lodge  and  arresting  its  members?  And  how  does  it 
happen,  that,  in  1429,  lodges  of  Freemasons  were  holden 
under  the  patronage  of  the  Archbishop  of  Canterbury, 
and  the  Worshipful  Master,  the  Wardens,  fifteen  Fellow- 
crafts,  and  three  Entered  Apprentices,  are  all  especially 
named  amongst  the  members? 

It  is  probable  that  Mr.  Soane,  instead  of  endeavouring 
to  account  for  these  anomalies  which  are  calculated  to 
overthrow  his  hypothesis,  by  patient  investigation,  will 
boldly  cut  the  Gordian  knot,  by  asserting  that  we  have 
no  evidence  of  the  facts,  and  that,  consequently,  they  are 
untrue.  But  I  will  tell  him,  my  Lord,  that  they  are  not 
untrue ;  and  that  we  have  the  most  incontrovertible  evi- 
dence in  the  actual  minutes  of  the  lodges;  which  are 
accessible  to  any  enquirer  who  will  be  at  the  trouble  of 
consulting  the  MS.  register  of  the  Prior  of  Canterbury 
under  the  above  date. 

It  would  be  easy  to  multiply  the  difficulties  which 
surround  Mr.  Soane's  theory,'but  it  is  unnecessary;  and 
I  shall  only  adduce  one  other  example  to  show,  that  in 
the  seventeenth  century  there  were  many  Kosicrucians 
who  were  not  Masons",  and  many  Masons  who  were 
unacquainted  with  the  Rosicrucian  cabala;  whence  it 
will  follow  that  Masonry,  at  that  period,  was  not  con- 
sidered a  branch  of  the  Rosy  Cross. 

The  most  celebrated  English  Rosicrucian  of  the  seven- 
teenth century  was  Dr.  Fludd.  He  was  the  preceptor 
of  Ashmole,  who  was  also  deeply  imbued  with  the  same 
occult  doctrines.  But  Fludd  died  in  1637,  without  having 
initiated  his  pupil  into  Masonry,  of  which,  indeed,  he  is 
believed  to  have  been  perfectly  ignorant.  Nine  years 
after  his  death,  Ashmole,  as  he  himself  informs  us,  was 
initiated  in  an  existing  lodge  at  Warrington,  by  the 
persons  whom  he  particularly  names,  none  of  whom  were 
Rosicrucians.  Now,  if  Freemasonry  grew  out  of  Rosicru- 
cianism,  as  this  author  boldly  asserts,  and  was  concocted 
in  the  very  age  when  Fludd  arid  Ashmole  flourished,  it 
seems  equally  strange  and  unaccountable  that  the  former 
should  have  been  ignorant  of  it,  and  the  latter  have  found 
it  necessary  to  seek  initiation  in  a  lodge  which  might 
5 


90  A    MIRROR    FOll 

have  been  in  existence  half  a  century  or  more,  and  none 
of  its  members  were  Rosicrucians. 

But  the  most  remarkable  circumstance  in  this  enquiry 
is,  that  Ashmole  himself,  who  was  a  profound  antiquary, 
and  acquainted  with  all  the  secrets  of  the  Rosy  Cross, 
ascribes  the  origin  of  Masonry  to  a  very  different  source.  In 
his  manuscripts  in  the  Museum  at  Oxford,  there  are 
many  valuable  collections  relating  to  the  history  of 
Freemasons,  as  may  be  gathered  from  the  letters  of  Dr. 
Knipe,  of  Christ  Church,  to  the  publishers  of  Ashmole's 
Life ;  the  following  extracts  from  which  will  show  the 
origin  of  Masonry,  according  to  the  opinion  of  Ash- 
mole  : — 

"As  to  the  ancient  society  of  Freemasons,  concerning 
whom  you  are  desirous  of  knowing  what  may  be  known 
with  certainty,  I  shall  only  tell  you,  that  if  our  worthy 
Brother,  E.  .Ashmole,  Esq.,  had  executed  his  intended 
design,  our  Fraternity  had  been  as  much,  obliged  to  him 
as  the  Brethren  of  the  most  noble  order  of  the  garter. 
I  would  not  have  you  surprised  at  this  expression,  or 
think  it  at  all  too  assuming.  The  sovereigns  of  that 
order  have  not  disdained  our  fellowship,  and  there  have 
been  times  when  emperors  were  also  Freemasons.  What 
from  Mr.  Ashmole's  collection  I  could  gather  was,  that 
the  report  of  our  society  taking  rise  from  a  bull  granted 
by  the  Pope,  in  the  reign  of  Henry  VI.,  to  some  Italian 
architects,  to  travel  over  all  Europe  to  erect  chapels, 
was  ill  founded.  Such  a  bull  there  was,  and  those  archi- 
tects were  Masons;  but  this  bull,  in  the  opinion  of  the 
learned  Mr.  Ashmole,  was  confirmative  only,  and  did  not 
by  any  means  create  our  fraternity,  or  even  establish  it  in  this 
kingdom.  But  as  to  the  time  and  manner  of  that  estab- 
lishment, something  I  shall  relate  from  the  same  collec- 
tions. St.  Alban,  the  proto-martyr,  established  Masonry  here, 
and  from  this  time  it  flourished,  more  or  less,  according 
as  the  world  went,  down  to  the  days  of  King  Athelstane, 
who,  for  the  sake  of  his  brother  Edwin,  granted  the 
Masons  a  charter.  Under  our  Norman  princes  they  fre- 
quently received  extraordinary  marks  of  royal  favour."3 

Now,  my  Lord,  I  would  simply  ask,  is  it  possible  to 

3  The  reader  will  find  this  account  continued  in  Oliver's  edition  of 
Preston  (Leonard's  Reprint),  pp.  132,  133,  note 


THE    JOHANNITE    MASOXS.  91 

believe  that  Elias  Ashmole,  the  learned  antiquary,  the 
enlightened  philosopher,  and  the  true  Christian,  would 
have  endeavoured  so  far  to  mislead  posterity,  as  to  have 
assigned  an  origin  to  Masonry  in  this  kingdom  which  he 
knew  to  be  false ;  or  to  have  promulgated  an  error 
which  would  have  for  ever  blasted  his  reputation  as  an 
honest  man?  If  Freemasonry  was  a  scion  of  Rosicru- 
cianism,  invented  during  his  own  times,  he  must  have  been 
acquainted  with  the  fact.  Is  it,  then,  reasonable  to  suppose, 
that  knowing  it  to  have  been  ,a  fabrication  of  the  society 
of  which  he  was  a  distinguished  member,  he  would  have 
falsified  his  knowledge,  and  risked  his  credit  for  veracity, 
by  tracing  its  existence  to  a  different  source,  and  a  more 
remote  period  of  time  ? 

Mr.  Soane  adopted  a  course  equally  unwise  and  unpopu- 
lar, when  he  determined,  thus  gratuitously,  to  attack  a 
harmless  and  inoffensive  institution  ;  and,  for  the  purpose 
of  embarrassing  its  charitable  operations,  plunged  himself 
into  a  mass  of  absurdity,  which  the  reviewer  in  the 
" Morning  Herald"  still  pronounces  to  be  "the  best  part 
of  the  book,  and  the  only  attempt  worth  noticing  through- 
out the  whole  two  volumes;"  and  he  has  totally  failed 
in  his  object.  As  Bishop  Watson  said  to  Gibbon,  in  his 
celebrated  "Apology  for  Christianity" — "A  display  of 
ingenuity  or  erudition  upon  such  subjects  is  much  dis- 
placed ;  since  it  excites  almost  in  every  person  an  un- 
avoidable suspicion  of  the  purity  of  the  source  itself, 
from  which  such  polluted  streams  have  been  derived." 

This  gentleman  claims  for  himself  the  merit  of  origi- 
nality (at  least  in  this  country),  for  he  denominates  his 
attempt,  "  A  New  Curiosity  of  Literature ;  "  not  knowing, 
perhaps,  that  there  is  a  much  cleverer  article,  on  the  very 
same  subject,  in  the  "London  Magazine"  for  1824,  by 
the  English  Opium  Eater  (De  Quincy),  who  had  been 
misled  by  the  dreams  of  certain  visionary  philosophers  in 
Germany,  .that  most  superstitious  of  all  the  countries  of 
Europe,  viz.,  Buhle,  Meiners,  Gatterer,  Dornden,  Semler, 
and  other  mystics  of  the  eighteenth  century  who  endea- 
voured to  keep  themselves  in  countenance  by  holding  up 
Freemasonry  as  a  branch  of  their  own  cabala;  and  their 
opinion  was  countenanced  by  the  injudicious  practices 
of  Fustier,  Peuvret,  Pyron,  and  other  continental  inno- 
vators, who  actually  introduced  the  Rosicrucian  fancies 


92  A    MIRROR    FOR 

into  their  respective  systems  of  sublime  Masonry.  But 
the  imposition  was  soon  detected,  and  they  quietly  sank 
into  oblivion. 

I  have  called  your  Lordship's  attention  to  the  subject, 
without  any  design  of  again  formally  encountering  an 
hypothesis  which  I  have  already  disposed  of  more  than 
once  in  former  publications.  Indeed,  in  the  present  case, 
it  is  unnecessary;  for  Mr.  Soane  has  proclaimed  his  igno- 
rance of  the  sublime  principles  of  Masonry  in  the  follow- 
ing words: — "I  feel  not  the  least  hesitation  in  saying, 
that  the  Freemasons  have  no  secret  beyond  a  few  trum- 
pery legends,  and  the  attaching  of  certain  religious  and 
moral  meanings  to  a  set  of  emblems,  principally  borrowed 
from  the  mechanic  art  of  the  builder.  I  affirm,  too,  that 
all  such  symbols,  with  their  interpretations,  are  of  Rosi- 
crucian  origin,  and  that  the  Freemasons  never  belonged  to 
the  working  guilds,  their  objects  being  totally  different. 
The  proofs  are  at  hand.  Let  the  reader  exercise  his  own 
unbiassed  judgment  upon  them,  taking  nothing  upon 
trust  from  either  party,  and  I  have  little  doubt  of  his 
coming  to  the  same  conclusion.  As,  according  to  the 
theory  that  I  wish  to  establish,  Freemasonry  grew  out  of 
Rosicrucianism,  it  is  essential  that  we  should,  in  the  first 
instance,  thoroughly  understand  the  origin  and  nature 
of  the  latter." 

He  then  enters  on  a  long  and  rambling  account  of  the 
origin  and  progress  of  Rosicruoianism,  extracted  from 
the  "Fama  Fraternitatis"  of  John  Valentine  Andrea, 
with  which  I  shall  not  trouble  your  Lordship,  because 
no  one,  who  knows  anything  about  Freemasonry,  would 
have  attempted  to  identify  the  one  with  the  other;  and 
concludes  with  this  brief  view  of  their  principles,  which 
he  would  have  his  readers  believe  are  the  true  principles 
of  the  masonic  Order, — "They  respect  all  established 
governments,  they  are  true  Lutherans,  and  as  to  their 
philosophy  it  is  nothing  new,  but  such  as  it  was  received 
by  Adam  after  the  fall,  and  practised  both  by  Moses  and 
Solomon.  They  deprecate  the  general  passion  for  gold- 
making,  yet  allow  that  they  are  possessed  of  the  art, 
though  they  look  upon  it  as  a  parergy,  and  one  of  the 
least  of  their  many  valuable  secrets.  They  then  point 
out  the  manner  in  which  the  aspirants  for  Rosicrucian 
mysteries  may  communicate  with  them,  viz.,  by  means 


THE    JOHANNITE    MASONS.  93 

of  printed  pamphlets;  for  though,  at  the  present  time, 
they  say,  we  name  neither  ourselves  nor  our  places  of 
meeting,  yet  in  whatever  language  they  write,  full  surely 
will  it  come  to  our  knowledge.  Nor  shall  any  one,  who 
gives  his  name,  fail  either  of  a  meeting  with  some  of  us,  or 
a  written  reply.  This,  too,  we  say  Tor  certain,  whoever 
means  well  and  fairly  by  us,  shall  have  the  benefit  of 
it  both  in  soul  and  body.  But  he  who  is  false  of  heart, 
,or  who  is  only  looking  after  gold,  he  shall  do  no  harm  to 
us,  but  shall  bring  assured  destruction , upon  himself. 
As  to  our  house  of  the  holy  spirit,  though  thousands 
may  have  seen  it,  yet  shall  it. ever  remain  un visited  and 
undisturbed,  and  to  the  godless  world  a  mystery." 

Now,  if  some  of  the  Rosicrucians  wre:e  Freemasons, 
and  vice  versa,  which  we  readily  admit,  it  does  not  follow 
that  the  two  institutions  had  anything  in  common.  Our 
system  was  called  St.  John's  Masonry  for  the  express 
purpose  of  distinguishing  it  from  all  other  imitative  insti- 
tutions, because  it  is  purely  a  system  of  light  and  love, 
the  avowed  characteristics  of  these  two  holy  men.  Suf- 
fice it,  then,  to  say,  for  the  information  of  Mr.  Soane, 
instead  of  the  abuse  which  he  seems  to  expect,  and  for 
his  future  guidance,  if  he  should  feel  inclined  to  persist 
in  his  hypothesis,  that,  as  he  appears  to  have  been  misled 
by  the  fact,  although  a  degree  of  sublime  Masonry  is 
actually  called  the  Rose  -f,  it  has  no  reference  whatever 
to  his  Rosicrucians,  but  was  intended  to  symbolize  the 
great  atonement,  the  rose  being  an  emblem  of  the  Re- 
deemer ;  and  the  degr.ee,  in  the  order  of  H.  R.  D.  M.  was 
established  by  Robert  Bruce  after  the  battle  of  Ban- 
nockburn,  which  was  fought  on  St.  John's  day  in  the 
year  1314. 

And  here  a  question  arises  which  I  would  recommend 
to  the  serious  consideration  of  our  opponents ;  what  is  the 
object  of  these  invidious  attacks?  what  do  they  want? 
To  extinguish  Freemasonry,  they  say.  And  wherefore  ? 
Masonry  does  not  obstruct  their  views ;  she  interferes 
with  no  other  society,  but  pursues  her  accustomed  walk 
of  benevolence  and  charity  quietly  and  unostentatiously, 
without  courting  either  the  praise  or  the  censure  of  her 
cotemporaries.  She  cheers  the  heart  of  the  disconsolate 
and  forsaken  widow ;  she  relieves  and  succours  the  worthy 
aged  and  distressed  ;  she  administers  assistance  to  the 


94  A    MIRROR    FOR 

unfortunate ;  she  feeds,  and  clothes,  and  educates  both 
male  and  female  orphans,  and  sends  them  forth  into 
society  to  act  their  allotted  part  on  the  great  theatre  of 
the  world ;  and  in  all  cases  they  have  done  it  with  equal 
credit  and  success.  And  why  our  opponents  should  be 
desirous  of  closing  the  sources  of  those  extensive  chari- 
ties which  are  dispensed  by  the  masonic  society,  it  would 
puzzle  a  sophister  to  explain.  What  advantage  would 
accrue  to  them  individually?  What  would  society  gain 
by  it,  that  they  take  such  pains  to  dissolve  the  bonds  of 
love  by  which  we  are  united  together?  And  what  would 
be  their  feelings  as  Christians,  if  they  possess  the  com- 
mon humanity  of  our  species,  were  they  to  consider  seri- 
ously that  every  line  they  write  for  the  purpose  of  accele- 
rating such  a  consummation,  may  prove  a  dagger  to  stab 
a  destitute  widow  to  the  heart,  by  extinguishing  the 
charities  which  contribute  to  her  support,  and  thus  with- 
holding the  bread  by  which  her  life's  blood  is  sustained. 
Is  the  nineteenth  century  a  time  for  benevolence  to  be 
counteracted,  or  charity  stifled  in  the  bud  ?  for  the  best 
feelings  of  the  heart  to  be  crushed,  or  sacrificed  on  the 
altar  of  an  insane  and  stupid  bigotry?  Forbid  it,  every 
sacred  principle  of  that  divine  virtue  which  is  more 
acceptable  to  the  Deity  than  all  mysteries  and  knowledge, 
than  prophecy  or  faith,  or  giving  the  body  to  be  burned  !4 
Ohe  jam  satis !  I  pass  on  to  other  matters. 

In  my  second  letter  I  have  endeavoured  to  obviate  some 
of  the  objections  which  have  been  urged  in  modern 
times,  against  the  appropriation  of  the  two  St.  Johns  as 
patrons  of  Masonry.  And,  as  a  preliminary  step,  I  have 
established  the  fact,  that  Masonry,  to  be  entitled  to  the 
favourable  consideration  of  mankind,  ought  to  be  invari- 
ably the  same  yesterday,  to-day,  and  for  ever.  It  was 
intended  by  its  founders  to  be  a  permanent  institution, 
and  was  therefore  established  on  cosmopolite  principles, 
that,  like  our  holy  religion,  it  might  be  adapted  to  every 
change  in  the  manners  and  customs  of  men,  and  to  that 
universal  system  of  religion  which  is  ordained,  at  the 
period  pointed  out  by  divine  prophecy,  to  cover  the 
whole  earth  as  the  waters  cover  the  sea.  For  this  pur- 
pose a  series  of  landmarks  were  appointed,  as  unerring 

4  See  1  Cor.  xiii. 


THE    JOHANNITE    MASONS.  95 

standards  of  the  faith  of  the  Institution,  which  should 
neither  need  nor  sustain  alteration. 

These  landmarks,  therefore,  are  guides  which  cannot 
mislead  us.  Like  St.  John  the  Baptist,  they  are  burning 
and  shining  lights,  which  marshal  us  in  our  masonic 
course,  and  prevent  us  from  deviating  into  the  paths  of 
insubordination  and  error.  Were  we  to  follow  the  false 
lights  which  were  exhibited  by  Bahrdfc,  Weishaupt,  Knig- 
ge,  and  their  associates,  we  should  be  led  astray,  arid  be 
induced  to  exchange  divine  Masonry  for  infidelity  and 
rebellion.  But  the  landmarks  interpose  their  salutary 
influence  to  prevent  such  a  falling  away  from  the  truth, 
and  lead  us  by  insensible  steps  to  the  haven  of  Christian 
peace,  where  wisdom  presides,  strength  supports,  and 
beauty  adorns,  and  brotherly  love  is  cemented  by  the 
practice  of  every  moral  and  social  virtue. 

Thus  we  arrive  at  the  conclusion,  that  Freemasonry  is 
an  institution  calculated  for  the  observance  of  every 
nation  and  people  in  all  ages  of  the  world,  however  they 
may  be  distinguished  by  a  dissimilarity  of  manners,  cus- 
toms, education,  or  climate. 

The  objections  to  the  introduction  of  the  two  St.  Johns 
into  symbolical  Masonry,  have  not  been  very  confidently 
expressed ;  although  there  are  doubts  in  the  minds  of 
many  judicious  and  well-informed  Brethren,  whether  such 
an  appropriation  be  not  sectarian,  and  consequently  an 
infraction  of  the  universality  of  the  Order.  But  the 
patronage  of  Moses  and  Solomon  is  liable  to  a  much  more 
serious  objection  on  the  self-same  principle,  because  the 
Jewish  system  of  religion,  as  we  have  just  seen,  was  only 
intended  to  be  a  temporary  dispensation,  and  restricte'd 
to  a  very  narrow  corner  of  the  earth,  while  Christianity 
is  pronounced  in  scripture  to' be  universal,  and  the  time 
is  predicted  when  it  shall  be  practised  by  all  mankind, 
and  the  whole  globe  be  converted  into  a  great  fold  under 
one  shepherd,  Jesus  Christ  the  Lord. 

Thus  the  Redeemer,  having  in  view  the  universality  of 
his  religion,  said, — "  Other  sheep  I  have  which  are  not  of 
this  fold,  them  also  I  must  bring,  and  they  shall  hear  my 
voice  ;"5  meaning,  that  His  everlasting  kingdom  will  be 
open  to  all  mankind  without  exception,  on  the  condition 

6  John  x.,  1C. 


96  A    MIRROR    FOR 

of  embracing  his  universal  religion.  The  Jewish  dispen- 
sation was  strictly  exclusive,  for  it  taught  that  the  favour 
of  God  was  confined  to  their  nation  only ;  and  that  all 
blessings  and  promises  were  to  be  enjoyed  by  them  alone. 
Christianity  has  no  such  selfish  principle ;  and  when 
Christ  used  the  above  remarkable  words,  he  concluded  by 
saying,  that  ultimately  "there  shall  be  only  one  fold 
and  one  shepherd;''  or,  in  other  words,  that  all  mankind 
should  embrace  his  Gospel,  and  that  all  other  systems  of 
religion  should  be  utterly  abolished. 

From  these  considerations  it  will  appear,  that  the 
assumption  of  Moses  and  Solomon  as  the  patrons  of 
Masonry  in  the  nineteenth  century,  savours  more  of  sec- 
tarianism than  that  of  the  two  St.  Johns,  who  were  the 
herald  and  evangelist  of  that  universal  religion  which 
shall,  in  due  time,  prevail  over  the  whole  face  of  the 
earth.  Besides,  if  it  be  true  that  such  a  choice  of  patrons 
has  a  sectarian  bias  (which  I  greatly  doubt),  its  force  is 
increased  tenfold  by  the  substitution  of  the  two  Jewish 
worthies  (for  whose  memory,  as  primitive  patrons  of  the 
Order,  no  one  can  entertain  a  higher  respect  than  myself), 
not  only  for  the  reasons  just  mentioned,  but  also  because 
it  would  be  subversive  of  an  institution  which  is  demo- 
cratic in  its  nature,  and  cosmopolite  in  its  extent.  Now 
it  is  clear,  that  neither  the  civil  nor  ecclesiastical  polity 
under  Moses  or  Solomon  was  either  democratic  or  cosmo- 
political.  In  the  former  case  Moses  was  the  prime  min- 
ister under  Jehovah  the  King  of  Israel ;  and  Solomon  was 
monarch  of  the  same  people,  and  almost  absolute.  And 
the  like  reasoning  will  apply  to  the  cosmopolitism  of 
Freemasonry,  which*  cannot,  therefore,  be  correctly  re- 
presented by  those  distinguished  Masons. 

Having  thus  cleared  the  way  by  a  disposal  of  the  several 
theories  which  ingenious  Brethren  have  brought  to  bear 
upon  the  subject,  I  have  proceeded,  in  my  third  letter,  to 
a  consideration  of  the  period  when  the  names  of  these 
two  saints  and  holy  men  were  first  introduced  into  the 
system  of  Freemasonry.  In  the  course  of  this  enquiry 
considerable  difficulties  have  been  encountered.  Our 
ancient  Brethren  were  so  fastidious,  that  they  guarded 
with  especial  care  their  masonic  manuscripts,  and  ulti- 
mately destroyed  them  by  fire,  lest  they  should  find  their 
way  into  unauthorized  hands;  and  Dr.  Anderson  laments, 


THE    JOHANNITE    MASONS.  97 

under  date  of  1679,  that  "many  of  the  fraternity's  re- 
cords of  this  and  former  reigns  were  lost  in  the  next  and 
at  the  revolution ;  and  many  of  them  were  too  hastily 
burned  in  our  time,  from  a  fear  of  making  discoveries;  so 
that  we  have  not  so  ample  an  account  as  could  be  wished 
of  the  Grand  Lodge."6  And  when  he  compiled  his  Book 
of  Constitutions,  by  command  of  the  Grand  Lodge  in 
1720,  he  adds:  "the  Freemasons  had  always  a  book  in 
manuscript,  called  the  Book  of  Constitutions  (of  which 
they  have  several  very  ancient  copies  remaining),  con- 
taining not  only  their  charges  and  regulations,  but  also 
the  history  of  architecture  from  the  beginning  of  time,  in 
order  to  show  the  antiquity  and  excellence  of  the  Craft ; 
but  they  had  no  Book  of  Constitutions  in  print,  till  his 
grace  the  present  Duke  of  Montague,  when  Grand  Mas- 
ter, ordered  me  to  peruse  the  old  manuscripts,  and  digest 
the  constitutions  writh  a  just  chronology."7 

These  were  great  discouragements  in  an  undertaking 
like  the  present,  and,  therefore,  I  have  been  obliged  to 
limit  my  enquiry  to  the  documents  which  were  in  exist- 
ence at  that  period,  authenticated  by  the  old  manuscripts 
submitted  to  the  inspection  of  Anderson,  Desaguliers. 
Gofton,  Clare,  and  others,  who  were  constituted  his  asso- 
ciates in  drawing  up  a  series  of  lectures  for  the  use  of  the 
lodges.  These  were  widely  disseminated,  and  constitute 
an  authentic  digest  of  the  pure  and  legitimate  doctrines 
of  Masonry,  which  it  would  be  idle  to  controvert.  These 
lectures  formed  the  basis  of  all  succeeding  ones ;  and 
throughout  the  whole  series,  the  St.  Johns  are  named  as 
the  patrons  of  the  Order,  and  the  authorized  sponsors  of 
the  Mason-lodge.  They  accompanied  all  the  warrants 
which  were  sent  to  foreign  parts ;  and  accordingly  we  find 
that  at  that  early  period,  in  every  country  of  Europe, 
where  Masonry  was  planted  under  the  authority  of  the 
Grand  Lodge  of  England,  the  lodges  were  called  by  the 
name  of  St.  John — que  Jest  le  nom  de  toutes  les  logcs.8 

Your  Lordship  will  have  observed,  that  in  a  subsequent 
revision  of  the  lectures,  this  prominent  truth  was  fully 
exemplified,  by  a  copious  explanation  of  all  the  precedent 


6  Anderson's  Constitutions,  ed.  1738. 

7  Ibid.     Introduction  to  the  table  of  contents. 

8  From  the  .French  Lectures,  A.  D.  1740. 

5* 


A    MIRROR    FOR 

steps  by  which  the  system  had  been  distinguished  from 
the  earliest  times ;  as  if  our  ancient  Brethren  had  fore- 
seen a  period  when  this  great  principle  would  be  brought 
into  question,  and  were  determined  to  provide  against  any 
misapprehension,  by  a  clear  and  unmistakeable  enuncia- 
tion of  the  doctrine.  And,  accordingly,  the  two  St.  Johns 
were  firmly  incorporated  into  the  Order,  by  constituting 
a  part  of  the  invocation — "So  help  me  God,  and  holy  St. 
John."  It  thus  became  legitimately  recognized  by  the 
Grand  Lodge,  and  ought  not  to  have  been  discontinued 
by  the  private  lodges  without  an  express  injunction  from 
the  same  authority. 

Far  be  it  from  me,  my  Lord,  to  impugn  any  measure 
which  Dr.  Hemming  and  his  associates  thought  it  right  to 
adopt,  when  they  remodelled  the  lectures  in  1814,  because 
it  is  impossible,  at  this  period  of  time,  to  know  the  true 
grounds  on  which  their  conclusions  were  founded.  But, 
as  there  are  two  distinct  opinions  on  the  subject  at  the 
present  day,  both  parties  may  feel  gratified  by  having  the 
evidences  placed  within  their  reach,  and  being  spared  the 
trouble  of  making  the  necessary  researches  in  confirma- 
tion of  their  respective  theories. 

In  my  fourth  letter  I  have  endeavoured  to  give  an  out- 
line of  the  reasons  why  St.  John  the  Baptist  was  esteemed 
the  patron  of  Masonry.  It  appears  quite  clear,  from 
conclusive  evidence,  that  he  was  a  distinguished  member, 
if  not  the  Grand  Master  of  the  Essenian  society,  which 
was  considered  to  be  the  conservator  of  Masonry,  when, 
in  common  with  the  true  religion,  it  was  under  a  cloud, 
during  its  transition  state  preceding  the  advent  of  Christ, 
when  "  men  loved  darkness  rather  than  light,  because 
their  deeds  w^ere  evil."  At  that  period  the  Dayspring . 
from  on  high  was  manifested  to  destroy  the  works  of 
darkness,  and  reveal  to  mankind  the  true  design  of  the 
Most  High  in  the  creation  of  man.  The  Baptist  was 
termed  "a  burning  and  a  shining  light;"  and  the  Evan- 
gelist bears  witness  that  "the  light  shone  in  darkness, 
but  the  darkness  comprehended  it  not."  St.  John,  like  the 
prophet  Elijah,  whose  light  was  enunciated  by  being 
translated  to  Heaven  in  a  chariot  of  fire,  was  the  fore- 
runner of  Christ,  who  was  destined  to  baptize  with  the 
Holy  Ghost,  and  with  fire.  He  made  the  path  of  salvation 
straight,  by  levelling  "the  highest  of  hills,"  and  exalting 


THE    JOIIAXXITE    MASONS.  99 

tk  the  lowest  of  vallies,"  that  "  all  flesh  might  see  the  salvation 
cfGod;"9  thus  heralding  and  announcing  the  appearance 
of  an  universal  religion,  which  should  embrace  the  whole 
human  species  in  one  fold,  under  one  shepherd,  that  there 
might  be,  in  future,  no  distinction  of  birth,  climate, 
country,  or  language;  but  that  all  mankind,  Jew,  Greek, 
or  barbarian,  bond  or  free,  who  would  consent  to  be 
initiated  into  the  great  mystery  by  the  rite  of  baptism, 
might  be  included  in  the  universal  bond  of  brotherhood, 
and  be  received  into  that  glorious  institution  of  which 
the  G.  A.  0.  T.  U.  is  the  federal  head,  and  admitted  into 
that  general  Grand  Lodge,  where  peace,  order,  and  har- 
mony eternally  preside. 

Here,  as  in  a  Masons'  lodge,  all  mysteries  will  be  re- 
vealed, and  the  redeemed  actually  see  that  great  and 
supernal  Being  in  his  native  majesty.  Darkness  will  no 
longer  prevail,  but  a  burning  and  a  shining  light  will 
irradiate  the  soul,  and  make  it  understand  all  mysteries 
and  all  knowledge;  and,  as  John  the  Baptist  predicted, 
"  all  flesh  shall  see  the  salvation  of  God."  It  was  for 
this  reason  that  St.  John  was  considered  the  patron  of 
Masonry,  because  he  was  the  chief  or  leading  member  of 
a  society  which  has  ever  been  deemed  the  preserver  of 
that  pure  institution,  which  had  been  handed  down  from 
ancient  times  as  an  exclusive  system  of  light  and  truth 
amidst  the  darkness  of  a  benighted  world,  and  was  sub- 
sequently known  and  acknowledged  under  the  name  of 
Masonry. 

One  great  characteristic  of  this  noble  Order  is,  that  it 
is  a  system  of  LOVE — brotherly,  saintly,  divine  love;  a 
doctrine  which  was  peculiarly  set  forth  by  St.  John  the 
Evangelist.  He  called  it  a  new  commandment ;  and  it 
was,  indeed,  according  to  the  opinions  of  our  best  divines,10 
so  much  enlarged  at  this  period  as  to  its  object,  beyond 
what  either  the  Jews  or  heathens  understood  it  to  be, 
extending  to  all  mankind,  and  even  to  our  greatest 
enemies ;  so  greatly  advanced  and  heightened  as  to  its  de- 
gree, even  to  the  laying  down  of  our  lives  for  one  another ; 
so  effectually  taught,  so  mightily  encouraged,  so  very 
much  urged  and  insisted  upon,  that  it  may  be  very  well 

9  Luke  iii.,  5,  G. 
10£>ee  Mant's  Bible,  in  a  note  under  John  xiii.,  34. 


100  A    MIRROR    FOR 

deemed  a  new  commandment;  because  it  was  generally 
neglected  in  the  practice  of  mankind,  and  because  it  was, 
for  the  most  part,  omitted  in  the  lessons  of  moral  teachers 
of  that  age ;  but  the  novelty  of  it  consisted  more  parti- 
cularly in  this,  that  the  disciples  were  required  to  love 
one  another  in  the  same  degree  in  which  Christ  loved 
them. 

This  doctrine  was  more  fully  displayed  by  this  Evange- 
list than  by  any  other  apostle  of  Christ ;  for  which  reason 
he  might  be  considered  the  patron  of  an  order  which  is 
founded  on  the  same  divine  principle;  and  St.  John, 
being  the  personal  friend  and  companion  of  Christ,  is 
properly  the  protector  of  a  society,  whose  members  pro- 
fess a  peculiar  friendship  for  each  other.  The  construc- 
tion of  the  Apocalypse  has  been  mentioned  as  another 
evidence  of  the  same  fact.  It  appears  to  have  been 
written  during  the  severe  persecution  of  Domitian,  when 
the  Christians  were  obliged  to  hold  their  meetings  in 
valleys,  and  caverns  of  the  earth ;  and  secreted  themselves 
from  observation  in  crypts  and  inaccessible  places,  that 
they  might  practice  in  security  the  rites  of  their  church. 

During  this  persecution  the  Evangelist  was  banished 
to  the  island  of  Patmos,  after  having,  as  it  is  asserted 
by  Tertullian,  been  plunged  into  a  caldron  of  boiling 
oil,  and  escaped  unhurt;  and  here,  amidst  solitude  and 
the  romantic  scenery  of  unsophisticated  Nature,  he  com- 
posed this  celebrated  mystery;  which,  like  the  system  of 
symbolical  Masonry,  he  divided  into  three  periods  or 
degrees,  which  were  intended,  in  the  opinion  of  Bishop 
Halifax,  to  represent  in  an  uninterrupted  train  of  sym- 
bols, a  view  of  the  constitution  and  fates  of  the  Christian 
Church,  through  its  several  periods  of  propagation,  cor- 
ruption, and  amendment,  from  its  beginning  to  its  con- 
summation in  glory ;  and  gave  the  mechanism  of  the  book 
a  turn  somewhat  similar  to  that  of  Freemasonry  in  its 
most  primitive  and  simple  form. 

Like  his  great  parallel,  St.  John  the  Evangelist  appears 
to  have  belonged  to  the  Essenian  society;  and,  probably, 
although  we  have  no  evidence  of  the  fact,  succeeded  him 
as  its  Grand  Master.  Their  customs  resembled,  in  a 
great  degree,  those  which  are  attributed  to  the  primitive 
Masons.  Now,  if  it  could  be  proved  that  St.  John  the 
Evangelist  was  Grand  Master  of  this  secret  society,  there 


THE    JOHANNITE    MASONS.  101 

would  appear  a  great  probability  in  the  masonic  tra- 
dition, that,  during  the  decadence  of  the  latter  institution, 
the  attention  of  the  fraternity  should  be  drawn  to  him, 
on  his  return  from  Patmos  to  Ephesus,  as  their  legitimate 
patron  and  head.  The  former  Grand  Master,  who  drew 
the  first  line  of  the  Gospel,  having  been  put  to  death  by 
Herod,  and  the  Brethren  destitute  of  a  chief,  nothing 
could  be  more  natural  than  that  they  should  fix  on  his 
namesake  the  Evangelist,  who  "finished  by  his  learning 
what  the  other  began  by  his  zeal,"  to  succeed  him  in  this 
important  office.  And  if  the  Freemasons  be  identified 
with  the  Essenes,  as  appears  to  be  the  case  by  the  con- 
current testimony  of  many  eminent  masonic  writers,  it 
does  not  seem  at  all  improbable  that  St.  John,  even  in  his 
old  age,  should  be  willing  to  renew  his  connection  with 
his  former  associates,  and  resume  that  office  which  he  is 
supposed  to  have  held  before  his  banishment. 

It  is  an  undeniable  fact,  that  these  two  parallels  were 
compared  to  the  pillars  of  Solomon's  porch ;  and,  conse- 
quently, to  the  pillar  of  a  cloud  and  of  fire,  which  guided 
the  Israelites  in  the  wilderness ;  for  the  latter  were  un- 
doubtedly symbolized  by  the  Jachin  and  Boaz,  or  strength 
and  stability  of  the  old  Temple,  as  the  visible  residence 
and  glory  of  God  on  earth.  A  glimpse  of  this  glory  was 
vouchsafed  to  the  Baptist  during  his  interview  with 
Christ  in  the  river  Jordan ;  and  to  the  Evangelist  at  the 
transfiguration;  and  more  clearly  in  the  visions,  which 
are  so  graphically  described  by  him  in  the  Book  of  Reve- 
lation. These  several  displays  of  divine  light  do  not 
unaptly  symbolize  the  light  of  Masonry,  which  still 
shines  in  darkness,  although  the  darkness  comprehendeth 
it  not. 

I  would  here  remind  your  Lordship,  once  more,  that 
symbolical  Masonry  is  specifically  called  by  our  Scottish 
Brethren  St.  John's  Masonry ;  and  it  is  so  plainly  asserted 
in  tKeir  Book  of  Constitutions,  that  there  can  be  no  mis- 
take about  it.  In  like  manner,  the  Grand  Lodges  in  the 
United  States  have  uniformly  promulgated  the  doctrine 
amongst  the  fraternity,  that  the  two  St.  Johns  are  the 
legitimate  patrons  of  blue  Masonry.  And  it  does  not 
'alter  the  state  of  the  question,  that  they  acknowledge 
them  merely  in  the  character  of  virtuous  and  good  men. 
Such  is  the  fact.  And  the  authorities  on  which  the 


102  A    MIRROR    FOR    THE    JOHANNITE    MASONS. 

opinion  is  founded,  are  precisely  the  same  as  those  which 
we  adduce,  viz.,  that  they  were  considered  to  be  our 
patrons  at  the  revival  of  Masonry  in  England,  which  is 
the  grand  point  to  which  our  peculiar  doctrines  are  to  be 
referred,  because  it  was  at  that  period  when  the  practice 
of  Freemasonry  wras  first  pronounced  to  be  exclusively 
speculative,  and  its  dogmas  propounded  by  authority. 
And,  to  perpetuate  the  names  and  influence  of  these  two 
worthy  and  faithful  Brothers,  it  was^also  strictly  enjoined 
that  the  grand  festivals  should  be  holden  on  St.  John's 
day,  in  continuation  of  a  custom  which  has  existed  from 
time  immemorial,  as  appears  from  a  copy  of  the  old 
Gothic  Constitutions,  which  was  produced  at  a  grand 
festival  on  that  day,  in  the  year  1663,  before  Henry 
Jermyn,  Earl  of  St.  Albans,  Grand  Master. 

I  am  no  system  maker,  my  Lord,  but  am  anxious  for  the 
discovery  of  truth.  If  my  arguments  be  inconclusive,  or 
my  authorities  untenable,  let  the  inference  be  rejected. 
As  Jerom  said  to  his  critics,  so  I  say  to  the  captious  or 
doubting  Brethren — "Let  them  read  it  if  they  please;  if 
not,  let  them  cast  it  aside ;  for  I  do  not  obtrude  my  book 
on  the  fastidious;  but  I  dedicate  it  to  the  studious,  if 
they  think  it  worth  their  notice."  Under  any  circum- 
stances I  shall  not  be  disappointed.  I  have  carefully 
collected  and  collated  the  evidence,  and  placed  them  be- 
fore the  fraternity  for  their  consideration.  However  they 
may  decide,  my  object  is  still  attained;  having,  from  the 
first,  had  nothing  in  view  but  the  purity  and  perfection 
of  the  Order.  I  have  devoted  a  life  to  its  accomplish- 
ment; and  once  attained,  I  should  joyfully  repeat  the 
password  of  a  high  degree  of  sublime  Masomy,  and  say, 

' c  CONSUMMATUM    EST!" 

I  have  the  honour  to  be, 
My  Lord, 

Your  Lordship's  faithful 
Servant  and  Brother, 

GEO.  OLIVER,  D.  D. 

Scopwick  Vicarage,  January  14, 1848. 


THE 

STAR  IN  THE  EAST. 


THE 

STAR  IN  THE  EAST, 

SHEWING 

THE  ANALOGY  WHICH  EXISTS 

BETWEEN   THE 

LECTURES    OF    FREEMASONRY, 


at  Initiate  into  its 


CHRISTIAN  RELIGION. 


REY.  GEO.  OLIVER,  D.D., 

INCUMBENT   OF   THE    COLLEGIATE   CHURCH,  WOLVERHAMPTON 

P.P.G.M.  FOR  LINCOLNSHIRE;  DOMESTIC  CHAPLAIN  TO 

THE  RIGHT  HON.  LORD  KENSINGTON. 


A  NEW  EDITION. 


NEW  YORK  : 

MASONIC   PUBLISHING  rAND  MANUFACTURING    CO., 
432    BROOME    STREET. 
1866. 


CONTENTS. 


CHAPTER  I. 

PAGE 

INTRODUCTORY  Remarks ;  showing  the  absolute  and  immutable 
connection  between  Freemasonry  and  Religion,  ...  1 

CHAP.  II. 

Testimonies  extracted  from  Masonic  Writers  in  support  of  this 
truth, 21 

CHAP.  III. 

Christianity  was  the  true  religion  from  the  fall  of  man  to  the 
establishment  of  the  Jewish  dispensation.  Even  the  tempo- 
rary system  revealed  to  Moses  was,  in  every  material  point, 
typical  of  the  perfect  Church  of  Jesus  Christ ;  and  therefore 
Speculative  Masonry,  being  early  united  with  Faith  in  Christ, 
has,  in  all  ages,  retained  the  benefits  which  it  derived  from 
this  dignified  alliance, 31 

CHAP.  IV. 

Every  event  alluded  to  in  the  HISTORICAL  part  of  the  Masonic 
Lectures,  has  a  direct  reference  to  Jesus  Christ,  or  the 
Christian  religion, 43 

CHAP.  V. 

The  MORALITY  of  Masonry  is  precisely  the  same  as  that  of 
Christianity, 53 

CHAP.  VI. 

The  MECHANISM  of  Masonry  is  symbolical  of  its  connection  with 
the  Christian  religion,  .......  69 


PREFACE. 


WHEN  a  publication  on  a  novel  subject  has  issued 
from  the  press,  the  motives  of  the  Author,  and  the 
question  of  expediency,  are  usually  investigated  with 
some  degree  of  eagerness.  I  know  not  how  far  it  may 
be  considered  necessary  to  state  the  numerous  and  com- 
plicated motives  which  have  unitedly  contributed  to 
originate  the  following  essay ;  but  I  may,  perhaps,  be 
permitted  to  enumerate  three  reasons,  each  amply  suffi- 
cient to  decide  the  question  of  expediency,  and  to  illus- 
trate my  design  in  laying  this  work  before  the  Public. 

And,  first,  we  are  informed  that  Freemasonry  has 
been  proscribed  in  some  of  the  continental  nations,  as  an 
Institution  decidedly  hostile  to  the  interests  of  Chris- 
tianity ;  and  that  a  bull  of  Pope  Clement  has  denounced 
the  harmless  professors  of  a  science,  which  inculcates  the 
chief  doctrines  and  morality  of  Christianity,  and  assumes, 
as  an  universal  axiom,  the  broad  tenet  of  unrestrained 
union  and  brotherly  love. 

The  second  reason  is  derived  from  the  general  affecta 
tion  which  seems  to  pervade  the  uninitiated,  of  believing 
that  our  Institution  was  established  for  the  purpose  of 
sensual  conviviality;  and  hence  it  is  ranked  merely  on  a 


VI  PREFACE. 

level  with  the  societies  of  ''Odd  Fellows,"  "Ancient 
Druids,"  "  Royal  Foresters,"  &c. ;  and  that,  therefore, 
our  professions  of  intellectual  pursuits  are  altogether 
fallacious. 

My  third  reason  is  of  a  personal  nature.  At  the 
conclusion  of  Chap.  vi.  of  "  The  Antiquities  of  Freema- 
sonry," I  offered  some  observations  on  the  intimate  arid 
necessary  connection  which  subsists  between  .Masonry 
and  Christianity.  These  remarks  appear  to  have  created 
a  sensation  in  the  minds  of  certain  Brethren,  which  [ 
did  not  anticipate.  I  have  received  several  admonitory 
letters,  whose  common  object  is  to  impugn  this  doctrine, 
which  I  consider  the  fairest  gem  that  Masonry  can  boast. 
As  all  my  disquisitions  were  intended  to  establish  this 
alliance,  I  have,  in  the  following  pages,  attempted  to 
place  the  matter  beyond  the  reach  of  dispute  or  contra- 
diction ;  and  I  natter  myself  I  have  satisfactorily  proved 
that  Freemasonry  is  not  only  a  vehicle  of  religion  in 
general,  but  of  Christianity  in  particular. 

To  render  this  little  work  more  generally  acceptable, 
I  have  interwoven  in  its  pages  a  considerable  portion  of 
our  Lectures ;  distinguishing  the  several  degrees  in  which 
each  portion  is  delivered  in  our  Lodges;  which  will 
afford  an  unobjectionable  answer  to  those  cavillers  who 
will  not  be  persuaded  that  any  salutary  benefits  are 
derivable  from  the  practice  of  Freemasonry. 

It  may  be  necessary  to  add,  that  I  have  here  described 
our  science  as  it  is  practised  in  a  Lodge  which  was 
indebted  to  my  exertions  for  its  origin,  and  over  which  I 
presided  during  many  years.  If  my  information  on  the 


PREFACE.  Vll 

subject  be  incorrect,  it  proceeds  not  from  a  want  of 
assiduity  in  the  research,  for  I  have  bestowed  upon  it 
much  anxious  attention  :  and  I  may  be  allowed  to  ex- 
press my  own  conviction,  that  those  wTho  are  persuaded 
of  the  non-existence  of  religion  in  the  science  of  Freema 
sonry,  have  not  given  the  subject  that  mature  considera- 
tion which  its  importance  demands.  For  surely  it  must 
be  a  question  of  some  magnitude  to  the  community  at 
large,  whether  religion  be  the  basis  of  an  institution 
which  comprehends  every  description  of  mankind :  which 
is  patronized  by  crowned  heads,  and  diffuses  itself  through 
every  rank,  and  station  ;  and  I  think  that  a  minute  com- 
parison between  the  spirit  of  religion  and  the  spirit  of 
Masonry,  would  be  sufficient  to  convince  any  ingenuous 
mind  of  their  indissoluble  connection.  The  whole  Jewish 
Ritual  was  but  the  perfection  of  Masonry,  exhibited  in 
types  and  emblems  of  spiritual  things.  The  sublime 
mark  or  token  of  Ezekiel,1  which  was  impressed  on  the 
foreheads  of  the  Jewish  Masons  to  preserve  them  amidst 
the  threatened  destruction,  was,  doubtless,  that  signifi- 
cant emblem  which  we  now  call  the  masonic  LEVEL. 
The  most  sublime  ordinances  of  Christianity  are  sha- 
dowed in  our  Institution  under  types  and  illustrious 
symbols.  In  a  word,  the  whole  system  of  ancient 
religion,  whether  genuine  or  spurious,  was  little  else 
than  primitive  Masonry  under  various  modifications ; 
and,  consequently,  it  contained  everything  that  was 
conducive  to  human  happiness  both  temporal  and  eter- 
nal. For  the  sake  of  the  Institution  generally,  and  for 

1  Ezek.  chap,  ix.,  ver.  4,  6. 


Vlll  PREFACE. 

the  sake  of  its  members  in  particular,  I  should  grieve  to 
be  convicted  of  error ;  because  if  religion  be  discarded 
from  the  illustrations  of  Freemasonry,  it  can  possess  no 
charms  for  a  rational  being.  Objections  may,  perhaps, 
arise,  but  none,  I  trust,  of  sufficient  weight  to  invalidate 
the  theory.  I  conclude,  however,  in  the  words  of  Tully, 
"  rcfellere  sine  pertinacia,  et,  rcfclli  sine  iracundM,  parati 


THE 


STAll  IN  THE  EAST. 


CHAPTER  I. 

INTRODUCTORY  REMARKS;  SHEWING  THE  ABSOLUTE  AND 
IMMUTABLE  CONNECTION  BETWEEN  FREEMASONRY  AND 
RELIGION. 

BEFORE  we  enter  on  this  discussion,  it  will  be  proper 
to  determine  precisely  what  religion  is,  in  the  common 
and  most  correct  acceptation  of  the  word.  According 
to  Cicero,  the  ancients 'believed  religion  to  be  "the  study 
and  practice  of  divine  worship."  The  Christian  differs 
from  the  heathen  world  in  the  interpretation  of  religion. 
Bishop  Wilkins  defines  religion  to  bo  "  that  general  habit 
of  reverence  towards  the  divine  nature,  whereby  we  are 
enabled  and  inclined  to  worship  and  serve  God,  after 
such  a  manner  as  we  conceive  most  agreeable  to  His 
divine  will."  And  Dr.  Watts  says,  that  "  religion  or 
virtue,  in  a  large  sense,  includes  duty  to  God  and  our 
neighbour"  Keligion,  then,  is  a  system  of  practical  duties, 
and  thus  stands  opposed  to  theology,  which  is  a  system 
of  speculative  truths.  The  moral  duties,  which  man  com- 
mits to  practice  in  this  probationary  state,  with  a  view 
of  pleasing  his  Creator,  are  acts  of  pure  religion,  which 
produce  a  corresponding  influence  on  the  mind  and  man- 
ners, and  display  his  nature,  as  superior  to  the  rest  of 
the  creation.  They  show  that  man  has  a  rational  soul, 
and  from  his  unrestrained  freedom  of  will,  by  choosing 
evil  or  pursuing  good,  his  personal  responsibility  is 
demonstrated ;  whence,  at  some  distant  period,  he  will 
be  brought  to  an  account  for  his  actions,  whether  they 
be  good  or  whether  they  be  evil,  and  receive  an  equi- 
table recompense  from  the  even  hand  of  impartial  jus- 
tice. 

6 


2  THE    STAR    IX    THE    EAST. 

Freemasonry  was  revealed  by  God  himself  to  the  first 
man.1  But  a  wise  and  good  being  would  reveal  nothing 
but  \vhat  had  a  tendency  to  encourage  the  practice  of 
those  precepts  which  were  given  to  preserve  the  newly 
created  man  in  the  strict  line  of  moral  duty;  therefore 
Masonry  must  be  closely  interwoven  with  the  practice  of 
religion.  Its  operative  portion  proceeded  from  the  effects 
of  human  ingenuity  stimulated  by  human  necessity  after 
the  fall.  It  was  merely  an  application  of  its  principles  to 
the  benefit  of  man,  aS  far  as  was  conducive  to  his  comfort 
and  convenience  in  this  life,  without  any  reference  to  a 
future  state.  Hence  originated  the  two  great  divisions 
of  Masonry :  Operative  Masonry  was  of  human  institu- 
tion ;  Speculative  Masonry  of  divine.2 

Masonry,  in  the  first  ages  of  the  world,  was  therefore 
a  system  of  pure  religion ;  and  when  men  degenerated 
into  idolatry,  and  in  their  migrations  carried  with  them 
the  principles  of  the  Order,  it  was,  in  every  nation, 
applied  to  the  same  purpose,  more  or  less  perverted,  in 
proportion  as  the  inhabitants  adhered  to,  or  swerved 

1  This  may  appear  a  bold  assertion,  but  I  am  persuaded  it  is  never- 
theless true.     Placed  in  the  garden  of  Eden,  Adam  would  certainly 
be  made  acquainted  with  the  nature  of  his  tenure,  and  taught,  with 
the  worship  of  his  Maker,  that  simple  science  of  morals  which  is  now 
termed  Freemasonry.      This  constituted  his  chief  employment  in 
Paradise,  and  his  only  consolation  after  his  unhappy  Fall ;  for  Specu- 
lative Masonry  is  nothing  else  but  the  philosophy  of  mind  and  morals 
founded  on  ttae  belief  of  a  God,  the  Creator,  Preserver,  and  Redeemer ; 
which  instructs  mankind  in  the  sublimities  of  science :   inculcates  a 
strict  observance  of  the  duties  of  social  life ;  inspires  in  the  soul  a 
veneration  for  the  Author  of  its  being,  and  incites  to  the  pure  wor- 
ship of  the  Great  Architect  of  the  Universe. 

2  It  is  for  want  of  bearing  in  mind  this  distinction  that  so  many 
errors  arise  respecting  the  nature  and   tendency  of  Freemasonry, 
even  in  the  minds   of  some  otherwise   excellent  Brothers.      They 
entertain  the  opinion  that  until  the  beginning  of  the  18th  century, 
Freemasonry  was  exclusively  Operative ;    when  in  fact,  Operative 
Masonry  was  but  an  emanation  of  the  Speculative  branch,  whoso 
vitality  it  was  that  produced  those  sublime  structures  which  are  at 
once  the  ornament  and  triumph  of  science.     It  was  the  exercise  of 
Speculative  Masonry  that  raised  the  edifices  consecrated  to  religion, 
whether  true  or  false,  to  a  standard  which  civil  architecture  could 
alone  never  have  attained.     And  hence  we  find  in  all  nations,  an- 
cient as  well  as  modern,  that  the  structures  erected  in  honour  of  the 
divinity  are  always  superb  and  lasting,  while  those  appropriated  to 
domestic  or  even  military  purposes,  occupied  a  very  inferior  station 
in  the  works  of  art. 


THE    STAR    IX    THE    EAST.  3 

from,  the  rites  of  true  worship.  In  India,  Egypt,  and 
other  nations,  which  very  early  became  addicted  to  Po- 
lytheism, it  branched  out  into  pompous  ceremonial 
observances,  shrouded  in  mystery  and  withheld  from 
the  profane,  but  still  applied  to  the  national  religion,  and 
the  worship  of  those  gods  which  had  been  erected  into 
objects  of  adoration,  and  placed  on  the  foundation  which 
Jehovah  himself  had  laid.  Nor  is  there  a  single  instance 
on  record,  in  which  the  mysterious  institutions  of  any 
ancient  nation  in  any  part  of  the  world,  having  the  least 
resemblance  to  Freemasonry,3  excluded  religion  from  a 
share  in  their  solemn  pursuits.4  On  the  contrary,  reli- 
gion wras  the  main  object  of  them  all.  Whether  the 
Orphic  or  the  Eleusinian,  the  Gothic  or  the  Dionysian ; 
whether  the  rites  of  Mithras  or  Brahma,  of  Pythagoras 
or  the  Druids;  the  Essenian  or  the  Kasidean  ;  all  were 
instituted  in  honour  of  religion,  and  all  enforced  the 
practice  of  those  duties  which  religion  recommends.5 
Shall  we,  then,  be  told  that  Masonry,  the  very  origin  and 
foundation  of  all  these  systems,  has  no  connection  with 
religion,  and  least  of  all  with  Christianity,  the  perfection 
of  religion?  It  is  a  fact,  which  I  shall  endeavour  to 
prove,  that  every  creditable  writer  on  the  subject  of 
Freemasonry  has  publicly  avowed  his  conviction  that 
the  most  intimate  alliance  subsists  between  the  two 
sister  institutions;  and  has  left  behind  him  ample  testi- 
monies to  repel  this  novel  and  very  extraordinary  opinion.6 

3  Initiation  was  so  predominant  in  the  minds  of  the  heathen,  that 
they  denominated  the  sacrament  of  introduction  into  Judaism  and 
Christianity — initiation.     And  they  charged  the  Christians  with  initi- 
ating their  converts,  de  csede  infant-is  et  sanguine  (Mm.  FeL,  p.  30.) 

4  The  priests  were  always  the  conservators  of  the  Spurious  Free- 
masonry ;  and  none  hut  that  order  were  permitted  to  advance  to  the 
superior  degrees.     This  fact  alone  bears  on  the  question,  for  it  does 
not  vitiate  the  principle  to  admit  that  they  abused  the  power  thus 
reposed  in  them,     Human  nature  is  frail ;  but  if  they  had  not  pos- 
sessed the  power,  it  could  not  have  been  perverted  to  the  purposes 
of  superstition. 

5  The  spurious  Freemasonry  was  instituted  pure,  as  we  are  in- 
formed by  Plutarch,  Livy,  and  many  other  ancient  writers ;  and  the 
abominations  by  which  it  was  afterwards  defiled,  were  the  result  of 
innovations  which  successive  generations  introduced.     True  religion 
sank  before  the  triumph  of  this  successful  imposture,  and  it  was  the 
deterioration  of  the  latter  which  brought  on  an  oblivion  of  the  true 
principles  of  divine  worship. 

9  It  is  much  to  be  lamented  that  the  casuistry  of  the  present  day 


4  THE    STAR    IX    THE    EAST. 

Freemasonry,  as  practised  at  the.  present  day,  com- 
memorates particularly  five  great  events  in  the  history 
of  the  world,  each  typical  of  the  Messiah.  These  are,  ihc 
vision  of  Jacob,  where  he  beheld  the  celebrated  ladder, 
reaching  from  earth  to  heaven  ;  the  offering  of  Isaac  upon 
Mount  Moriah,  where  it  pleased  the  Lord  to  substitute  a 
more  agreeable  victim  in  his  stead  ;  the  miraculous  de- 
liverance from  Egyptian  bondage  under  the  conduct  of 
Moses  ;  the  offering  of  David  on  the  threshing-floor  of 
Araunah  the  Jebusite ;  and  the  building  of  Solomon's 
Temple.  Now  these  extraordinary  events,  which  un- 
equivocally point  to  our  Saviour  Jesus  Christ,  are  the 
principal  historical  events  contained  in  our  lectures.7 
This  coincidence  could  not  have  been  accidental,  and 
must,  therefore,  have  been  designed.  It  follows,  then, 
that  Masonry  was  intended  to  perpetuate  in  the  mind 
of  man  that  most  important  fact,  the  salvation  of  his 
soul  through  the  sacrifice  of  Christ.8  To  accomplish 
this  design  more  perfectly,  the  most  prominent  types, 

should  be  used  to  sever  the  connection  between  Freemasonry  and 
Religion.  It  arises  out  of  the  mistaken  notion  that  Freemasonry 
entertains  the  ambition  of  superseding  religion  altogether ;  which  is 
as  wide  of  the  truth  as  the  poles  are  asunder.  Freemasonry  super- 
sede religion  !  Its  most  enthusiastic  defenders  never  dreamt  of  such 
a  result.  That  which  Christianity  cannot  effect,  will  in  vain  be  at- 
tempted by  Freemasonry.  It  is  not  in  itself  religion  ;  but  the  hand- 
maid and  assistant  to  religion.  It  is  a  system  of  morality,  inculcated 
on  scientific  principles,  and  morality  is  not  the  groundwork,  but  the 
result  and  fruit  of  religion.  Freemasonry  recommends  the  practice 
of  morality  to  its  members,  and  illustrates  the  respective  duties  which 
they  owe  to  God,  their  neighbour,  and  themselves,  and  these  duties 
constitute  an  evidence  of  religion  which  the  adversaries  of  Free- 
masonry can  neither  gainsay  nor  resist. 

7  In  the  lectures  of  Freemasonry  there  is  no  direct  reference  to 
Christianity ;   but  its  types  and  symbols  clearly  point  to  a  perfect 
dispensation  which  should  supersede  all  the  ancient  systems  of  reli- 
gion arid  bring  all  mankind  into  one  fold  under  one  shepherd. 

8  This  was  the  first  great  fact  incorporated  into  Freemasonry ;  and 
it  is  still  preserved  in  our  highest  degree.     After  the  unhappy  fall 
of  our  first  parents  from  a  state  of  innocence  and  perfection,  being 
"banished  from  the  presence  of  their  Creator,  aad  impelled  by  the 
wants  and  necessities  of  their  station  to  constant  toil  and  care,  they 
became  sensible  of  their  heinous  sin,  and  with  true  contrition  of  heart 
they  implored  forgiveness.     But  fervent  prayer  restored  their  peace 
of  mind  and  healed  their  wounded  conscience.     This  raised  a  gleam 
of  hope,  and  under  its  genial  operation,  they  pursued  their  daily  task 
with  greater  cheerfulness.    "With  minds  more  calm,  their  toil  seemed 


THE    STAR    IX    THE    EAST.         .  5 

as  they  arose,  were  incorporated  by  wise  and  pious 
brethren  into  the  original  system,  until  it  contained  a 
perfect  chain  of  evidence,  which  could  neither  be  effaced 
nor  misunderstood,  illustrative  of  this  fact,  so  essential 
to  the  future  welfare  of  mankind.9 

I  presume  not  to  say  that  Masonry  is  exclusively 
Christian,  because  many  are  daily  initiated  into  its 
mysteries  whose  religious  opinions  are  inimical  to  Chris- 
tianity ;  I  only  contend,  and  shall  endeavour  to  prove, 
that  being  a  system  of  ethics,  and  inculcating  the  moral- 
ity of  every  religion  under  the  sun,  it  is  mora  particularly 
adapted  to  the  Christian  religion,  because  Christian  ethics 
approach  nearest  to  the  standard  of  absolute  perfection  ; 
and  because  the  genius  of  Masonry  can  assimilate  with 
no  other  religion  so  completely  as  with  Christianity.10 
The  historical  part  of  its  lectures  bears  an  undoubted 
reference  to  our  pure  religion :  and  this  coincidence  is 
so  remarkably  striking,  that  it  would  almost  convince  an 
unprejudiced  mind,  that  Masonry  was  formed  as  an  ex- 
clusive companion  for  Christianity.  The  strength  of 
this  testimony  is  increased  by  the  nature  and  tendency 
of  its  symbolical  instruction,  by  the  peculiar  cast  of  its 
morality,  and  by  the  very  extraordinary  nature  of  its  alle- 
gorical mechanism;  extraordinary  on  any  other  principle 
than  with  a  reference  to  Christianity. 

Masonry  is  confessedly  a  universal  system,  and  teaches 


loss  severe;  and  cheered  by  the  promise  of  a  Saviour  who  should 
bruise  the  Serpent's  head,  they  clearly  saw  redemption  drawing  <  n." 
I  quote  no  more  of  this  passage.  Enough  is  said  to  show  its  ty .  ical 
reference  to  our  holy  religion. 

9  This  seems  to  be  the  uniform  opinion  of  all  the  writers  on  Free- 
masonry.    Hutchinson  says,   "  the  true  believers,  in  order  to  with- 
draw and  distinguish  themselves  from  the  rest  of  mankind,  especially 
the  idolaters  by  whom  they  were  surrounded,  adopted  emblems  and 
mystic  devices,  together  with  certain  distinguishing  principles,  whereby 
they  should  be  known  to  each  other ;   and  also  certify  that  they  \ve.e 
servants  of  that  God,  in  whose  hands  all  creation  existed.     By  these 
means  they  also  protected  themselves  from  persecution,   and  their 
faith  from  the  ridicule  of  the   incredulous  vulgar."      (Ed.   1/75, 
p.  101.) 

10  The  types  are  numerous  and  significant ;  and  can  scarcely  be 
mistaken  by  any  candid  enquirer  who  will  take  the  trouble  to  apply 
them.      In  like  manner  the   spurious    Freemasonry  is.  replete  with 
typical  allusions  to  Christianity,  although  the  initiated  either  could 
not  or  would  not  understand  them. 


6  THE    STAR    IN    THE    EAST. 

the  relative  and  social  duties  of  man  on  the  broad  and 
extensive  basis  of  general  philanthropy.11  A  Jew,  a  Ma- 
hometan, or  a  Pagan  may  attend  our  lodges  without  fear 
of  hearing  his  peculiar  doctrines  or  mode  of  faith  called 
in  question,  by  a  comparison  with  others  which  are 
repugnant  to  his  creed,  because  a  permanent  and  unal- 
terable landmark  of  Masonry  is,  the  total  absence  and 
exclusion  of  religious  or  political  controversy.12  Each  of 
these  professors  practises  a  system  of  morality  suited  to 
the  sanctions  of  his  own  religion ;  which,  as  it  emanated 
from  the  primitive  system  of  divine  worship,  bears  some 
resemblance  to  it;  and  consequently  he  can  hear  moral 
precepts  inculcated,  without  imputing  a  designed  refer- 
ence to  any  peculiar  mode  of  faith.  But  can  it  be 
concluded  from  these  premises  that  Masonry  contains  no 
religion?  The  whole  compass  of  the  world's  experience 
refutes  this  bold  and  unqualified  assertion.  All  our 

11  It  is  well  known  that  there  are  three  definitions  of  Masonry,  either 
of  which  is  in  itself  sufficient  to  prove  the  fact  which  I  am  endeavour- 
ing to  illustrate.  1.  A  peculiar  system  of  morality,  veiled  in  allegory, 
and  illustrated  by  symbols.  2.  The  study  of  science,  and  the  prac- 
tice of  virtue.  3.  A  science  which  includes  all  others,  which  teaches 
all  human  and  divine  knowledge,  and  the  moral  duties  which  are 
incumbent  upon  us  as  Masons  and  members  of  civil  society. 

18  In  illustration  of  this  principle,  I  copy  a  passage  from  Bro.  Ste- 
phen Jones's  Reply  to  Le  Franc's  attack  on  Freemasonry.  He 
remarks,  "  In  contemplation  of  the  wisdom,  goodness,  and  power  of 
the  Great  Architect  of  the  Universe,  the  Turk,  (under  one  name),  the 
Jew  and  Christian,  (under  another),  can  join  in  adoration  ;  all  agree- 
ing in  the  grand  essential  and  universal  principle  of  religion,  the 
recognition  and  worship  of  a  Deity,  in  whose  hands  are  the  issues  of 
life  and  death,  though  differing  in  some  more  minute  tenets  peculiar 
to  each  ;  and  is  it  necessary  that  this  admirable  system  of  union  for 
the  best  of  purposes  should  be  destroyed  by  the  introduction  in  a 
Christian  Lodge  of  the  doctrine  of  redemption,  which  must  offend  the 
Turk ;  or  of  the  holy  name  of  the  Messiah,  which  offends  the  preju- 
dices of  the  Jew ;  or  in  a  Turkish  Lodge  of  the  name  of  Mahomet, 
which  must  offend  both  Jew  and  Christian,  and  thereby  defeat  the 
universality  of  an  excellent  institution?  No  !  we  are  brethren.  The 
Godhead  has  taught  us  so  to  call  each  other — the  innate  principle 
persuades  us  that  we  are  so.  Shall,  then,  this  temporary  and  happy 
accommodation  of  sentiment  to  good  purposes,  stamp  us  as  deists  ? 
Very  far  from  it ;  when  the  Lodge  is  closed,  each  departs  uninfluenced 
by  the  other;  the  Jew  to  his  synagogue,  the  Turk  to  his  mosque,  the 
Christian  to  his  church;  as  fully  impressed  as  ever  with  the  rectitude 
of  his  faith."  In  fait,  as  I  have  already  said,  Freemasonry,  though 
it  strongly  recommends  the  duties  of  religion  to  our  practice,  is  not  a 
peculiar  system  of  religious  faith. 


THE    STAR    IX    THE    EAST.  7 

charges,  all  our  regulations,  assume,  as  a  foundation  which 
cannot  be  moved,  a  belief  in  the  being  of  a  God,  and  a 
future  state  of  rewards  and  punishments,  and  inculcate 
the  necessity  of  moral  purity,  as  a  qualification  for  future 
happiness;13  and  this,  according  to  our  definitions,  forms 
the  sum  and  substance  of  religion  in  its  most  universal 
acceptation. 

How  can  any  brother  considerately  urge  that  Masonry 
contains  no  reference  to  religion,  when  the  very  first  step 
which  a  candidate  makes  in  advancing  to  the  floor  of  the 
Lodge,  is  attended  with  an  acknowledgment  that  he 
believes  in  an  omnipresent  Deity,  and  that  he  puts  his 
trust  in  that  great  and  omnipotent  Being  to  shield  him 
from  danger  arid  to  remove  his  apprehensions  of  evil? 
What  is  the  ground  of  his  solemn  obligations?  What  is 
the  sacred  subject  of  the  first  charge  delivered  to  him 
immediately  subsequent  to  his  initiation?  Religion,  if 
Watts'  definition  be  correct.  What  can  be  the  intended 
effect  of  our  obligations,  if  they  be  not  grounded  on  these 
fundamental  truths  ?  The  progress  of  masonic  knowledge 
moves  step  by  step  on  these  universally  received  princi- 
ples. The  first  lesson  which  Masonry  teaches,  is  to 
persevere  in  the  constant  study  of  the  Holy  Bible  as  the 
sacred  source  of  our  faith,  and  containing  the  only  certain 
information  on  a  subject  the  most  interesting  to  a  respon- 
sible agent  in  this  probationary  state ;  arid  the  next  is  an 
admonition  to  practise  the  three  great  duties  of  morality, 
one  of  which  is  the  duty  to  God.  As  its  instructions 
proceed,  we  learn  that  our  groundwork  is  sanctified  by 
the  efficacy  of  Three  Religious  Offerings,  which  are  typical 
of  the  great  sacrifice  of  atonement  by  Jesus  Christ;  and 

13  The  first  ancient  charge  preserved  on  our  records,  is  an  admoni- 
tion "concerning  God  and  Religion,"  in  the  following  terms:  "A 
Mason  is  ol  liged  by  his  tenure  to  obey  the  moral  law  ;  and  if  he  rightly 
understands  the  art,  he  will  never  be  a  stupid  atheist,  nor  an  irreli- 
gious libertine.  But  though  in  ancient  times,  Masons  were  charged 
in  every  country  to  be  of  the  religion  of  that  country  or  nation,  what- 
ever it  was  ;  yet  it  is  now  thought  more  expedient  only  to  oblige  them 
to  that  religion  in  which  all  men  agree,  leaving  their  particular  opini- 
ons to  themselves  ;  that  is,  to  be  good  men  and  true,  o  rmen  of  honour 
B,nd  honesty,  by  whatever  denominations  or  persuasions  they  may  be 
distinguished ;  whereby  Masonry  becomes  the  centre  of  union,  and 
the  means  of  conciliating  true  friendship  among  persons,  that  must 
otherwise  have  remained  at  u  perpetual  distance." 


8  THE    STAR    IX    THE    EAST. 

that  our  splendid  canopy14  contains  a  LETTER  of  the  most 
extensive  reference,  and  the  most  comprehensive  meaning. 
The  elevation  in  the  Third  Degree  refers  to  the  resurrec- 
tion from  the  dead ;  and  this  is  a  clear  admission  of  the 
reality  .of  a  future  state,  because  if  there  be  no  future 
state,  there  can  be  no  resurrection.  Our  solemn  dedica- 
tions and  consecrations  speak  the  same  language,  and 
they  are  irrefragable  evidences  of  the  intimate  connection 
which  subsists  between  Masonry  and  religion.  If  we 
proceed  another  step,  the  evidence  becomes  stronger. 
The  Order  of  the  Royal  Arch  is  founded  exclusively  on 
religion.  The  degree  is  purely  religious,  and  includes 
little  but  what  is  connected  with  the  love  and  worship 
of  God,  and  the  wise  and  genial  regulations  of  Divine 
Providence  for  the  benefit  of  man.  The  very  tests  are 
founded  on  the  fall  of  Adam,  and  the  consequent  degra- 
dation of  the  human  race,  enforced  by  the  salutary  pro- 
mise of  their  future  restoration  through  the  intercession 
of  a  Mediator.15  If  this  be  not  religion,  if  this  be  not 
Christianity,  what  is  it  ? 

The  Military  Degrees,  though,  indeed,  they  possess  only 
a  remote  connection  with  Masonry,16  will,  however,  testify 

14  The  canopy  or  covering  of  a  Lodge  denotes  its  extent,  for  it 
penetrates  to  every  part  of  what  the  ancients  called  the  Summum 
caelum ;  and  is  commensurate  with  the  presence  of  the  Deity.     It  fills 
all  space,   extends  through  all  extent;  and  points  out,  in  common 
with  the  dimensions  of  the  Lodge,  the  universality  of  Masonry,  and 
the  unbounded  influence  of  its  excellent  rules  and  orders.     See  "A 
Brief  History  of  the  Witham  Lodge." 

15  It  will  be  observed  that  the  Creation  and  the  Fall  of  Man  from 
primitive  innocence  have  not  been  introduced  into  the  system  of  Free- 
masonry simply  as  matters  of  history,  but  to  impress  upon  the  mind 
a  deep  and  lasting  sense  of  the  felicity  of  our  great  progenitors  before 
they  transgressed — the  humiliation  which  their  sin  produced,  and  the 
consequent  promise  of  a  Saviour  who  should  atone  for  their  faults — 
bruise  the  serpent  which  had  tempted  them  to  forsake  the  path  of  ' 
rectitude,  and  restore  to  mankind  the  possibility  of  eternal  happiness 
in  another  life.     This  is  the  Great  Truth  on  which  Freemasonry  is 
founded,  and  which  places  it  foremost  in  rank  amidst  human  institu- 
tions. 

16  How  remote  soever  the  connection  may  be,  its  existence  has  been 
universally  admitted.     "It  would  be  needless  labour,"  says  Laurie, 
"to  enter  into  any  investigation,  in  order  to  prove  that  the  Order  of 
the    Knights  Templars   was  a  branch  of  Freemasonry.     This  fact 
has  been  invariably  acknowledged  by  Freemasons  themselves ;  and 
none  have  been  more  zealous  to  establish  it  than  the  enemies  of  the 
Order.     The  former  have  admitted  the  fact,  not  because  it  was  credi- 


THE    STAll    IN    THE    EAST.  9 

that  it  is  very  closely  allied  to  religion.  They  date  then 
origin  from  the  Crusades,  and  have  Christianity  for  their 
basis  and  support.  The  whole  system  is  exclusivel}*- 
Christian.  Their  banner  was  a  RED  CROSS,  inscribed 
"IN  HOC  SIGNO  VIXCES."  which  was  considered  a  safeguard 
and  protection  against  all  assailing  dangers;  for  the  cross 
was  regarded  as  a  sacred  symbol,  which  alone  could  convey 
safety  in  their  holy  career.  The  tests  and  paraphernalia 
of  these  degrees  bear  the  same  exclusive  reference  to 
Christianity.  It^  is  true  they  were  grafted  upon  Masonry 
at  the  above  period,  and  consequently  form  no  part  of 
primitive  Lux:  but  still  they  bear  on  the  point  in  ques- 
tion; for  every  knight  was  necessarily,  a  Mason,  and  no 
one  was  eligible  for  the  dignity  of  the  golden  spur,  but 
he  who  had  been  prepared  by  a  previous  initiation  into 
the  three  degrees  of  Masonry.  This  is  a  strong  collateral 
proof  of  the  ancient  alliance  between  Masonry  and  reli- 
gion; for  these  high-minded  men,  who  had  nothing  in 
view  but  the  extension  of  Christianity,  evinced  their 
reverence  for  Masonry,  as  a  religious  system,  by  making 
it  a  sine  qua  -non  with  all  who  aspired  to  admission  into 
their  honourable  body.  Amidst  the  enthusiastic  spirit 
and  sacred  feelings  which  animated  these  champions  of 
Christianity,17  they  would  scarcely  have  shewn  such  a 
distinguished  predilection  for  any  system  founded  on  a 
basis  which  excluded  religion. 

The  admission,  on  the  part  of  certain  mistaken  brethren, 
who  are  surely  unacquainted  with  the  true  nature  of  our 
constitution,  that  the  science  we  profess  does  not  incul- 
cate the  practice  of  religious  duties,  has  given  rise  to  an 
opinion  amongst  the  uninitiated,  very  naturally  resulting 
from  the  concession  of  a  point  of  such  vast  importance, 

table  to  them,  but  be  au«o  it  was  tru^;  and  the  latter  have  supported 
it.  becar.so,  1  y  th_>  aid  of  a  Ih.le  sophistry,  it  might  be  employed  to 
disgrace  their  opponents. " 

17  The  elegant  writer  already  quoted,  says: — "As  they  were  ani- 
mated by  a  sincere  regard  for  the  Catholic  re. igion,  and  with  a  decided 
abhor,  ence  tVr  the  infidel  posses  ;ors  of  Judea,  it  was  never  suspected 
that  t'.ey  transacted  an v  other  business  at  their  secret  meetings,  but 
that  which  concerned  Hie  regulation  of  their  Order,  the  advancement 
of  religion,  and  the  extirpation  of  their  enemies."  Nor  do  I  believe 
that  other  business  was  admitted.  Individual  turpitude  might  exist, 
but  I  am  persuaded  the  Order  was  pure,  and  free  from  the  crimes 
iyhich  were  afterwards  imputed  to  it, 

Q* 


10  THE    STAR   JX    THE    EAST. 

that  we  are  infidels,  if  not  atheists,  and  consequently 
friends  to  revolution  and  disorder.  I  grant  that  infideli- 
ty and  atheism  are  inseparably  connected  with  anarchy 
and  demoralization ;  but  it  can  by  no  means  be  inferred 
that  we  are  atheists,  except  the  proof  be  founded  on 
stronger  data  than  the  fact  of  our  being  Masons,  joined 
with  the  assumption  that  Masonry  contains  no  religion. 
It  should  be  shewn  by  undeniable  reasoning  that  we  have 
literally  renounced  our  allegiance  to  God,  that  we  incul- 
cate doctrines  which  tend  to  the  subversion  of  religion, 
and  that  we  are  guilty  of  insubordination  and  contempt 
of  the  laws  which  are  ordained  for  the  preservation  of 
peace  and  order  in  society.18 

But  so  far  from  encouraging  insubordination,  Masonry 
is  a  perfect  system  of  obedience  to  superior  governors 
lawfully  constituted.  And  I  am  happy  to  be  able  to  set 
the  plea  entirely  at  rest  by  a  quotation  from  our  statutes: 
"The  rulers  and  governors,  supreme  and  subordinate,  of 
the  lodge,  are  to  be  obeyed  in  their  respective  stations 
by  all  the  brethren,  according  to  the  old  charges  and 
regulations,  with  all  humility,  reverence,  love,  and  alac- 
rity."19 Besides,  though  political  discussions  are  pro- 
hibited in  the  lodge,  our  laws  unequivocally  inculcate 
loyalty  as  a  primary  masonic  qualification.  "A  Mason 
is  a  peaceable  subject  to  the  civil  powers  wherever  he 
resides,  and  is  never  to  be  concerned  in  plots  and  con- 

18  There  is  a  clause  in  the  first  section  of  the  E.A.P.  lecture  which 
has  been  introduced  for  the  purpose  of  illustrating  the  subordination 
necessary  to  secure  the  observance  of  strict  discipline  .in  a  society 
where  the  members  meet  on  the  level.  They  are  expected  to  observe 
the  unity  of  the  spirit  in  the  bond  of  peace.     But  how  could  this  be 
effected  if  every  Brother  were  to  pursue  a  course  which  appears  right 
in  his  own  eyes  ?     Confusion  and  disorder  would  be  the  undoubted 
fruits  of  such  a  practice.     And  this  would  lead  to  a  speedy  dissolu- 
tion of  the   Order.      But  such  is  not,  fortunately,  the  system  of 
equality  which  Masons  practise  and  admire.     The  Mason  attends  his 
Lodge,  not  to  do  his  own  will  and  pleasure,  which  would  fail  to  be 
profitable  to  him,  and  might  produce  results  which  would  rather  be 
injurious.     He  has  in  view  something  of  a  higher  character  than  the 
mere  gratification  of  curiosity  or  carnal  desires.     He   aspires  to  the 
improvement  of  his  mind  in  the  duties  of  religion  and  morality — the 
exercise  of  his  intellectual  faculties — the  government  of  his  passions 
— rthe  regulation  of  his  discourse  by  a  tongue  of  good  report — and, 
in  a  word,  to  make  due  progress  in  the  philosophy  an$  science  of 
Freemasonry. 

19  Ancient  Charges,  Sec.  4. 


THE    STAR    IN    THE    EAST.  11 

spiracles  against  the  peace  and  welfare  of  the  nation ; 
nor  to  behave  himself  undutifully  to  the  inferior  magis- 
trates; for  as  Masonry  has  always  been  injured  by  war, 
bloodshed,  and  confusion,  so  ancient  kings  and  princes 
have  been  much  disposed  to  encourage  the  craftsmen, 
because  of  iheir  peaccabieness  and  loijfiUij ;  whereby  they 
practically  answered  the  cavils  of  their  adversaries,  and 
promoted  the  honour  of  the  fraternity,  which  ever  flourish- 
ed in  times  of  peace."20 

What  were  the  feelings  of  our  best  and  wisest  brethren 
when  this  unfounded  accusation  was  first  publicly  urged? 
Each  worthy  Brother  took  up  his  pen  in  defence  of  an 
Order  he  revered,  eager  to  repel  a  charge  involving  our 
reputation  as  individuals,  and  our  dearest  interests  as  a 
public  body.  One  says  that  "the  society  of  Freemasons 
model  their  ceremonies  upon  this  foundation,  that  there 
is  but  one  God,  who  must  be  worshipped  in  spirit  and  in 
truth."21  Another  says  that  "  Freemasonry  is  an  Order 
whose  institutions  arise  on  the  most  solemn  and  sacred 
principles  of  religion."  "The  knowledge  of  the  God  of 
Nature  forms  the  first  estate  of  our  profession ;  the 
worship  of  the  Deity,  under  the  Jewish  law,  is  described 
in  the  second  step  of  Masonry ;  and  the  Christian  dispen- 
sation is  distinguished  in  the  last  and  highest  order."22 

Another  respectable  writer  on  Masonry  is  still  more 
explicit.  He  says,  "The  royal  Order  of  Masonry,  how- 
ever secret  from  its  most  early  foundation  tp  the  present 
moment,  has  nothing  belonging  to  it,  but  what  is  so  far 
from  giving  birth  or  growth  to  the  commission  of  any- 
thing inconsistent  with  the  strictest  parts  of  our  holy 
religion,  whether  it  respects  our  duty  to  God  or  man, 
that  every  part  of  it,  if  duly  followed,  has  a  direct  ten- 
dency to  enforce  and  to  encourage  the  performance  of 
every  one  of  its  most  holy  precepts:"  and,  "The precepts 
of  ihe  Gospel  are  universally  the  principles  of  Masonry."2 
But  in  the  ensuing  chapter  I  shall  bring  forward 
abundant  proofs,  from  the  most  celebrated  writers  on 
Masonry,  that  this  science  has  in  all  ages  been  considered 

20  Ancient  Charges,  Sec.  2. 

21  Laurie's  Hist,  of  Masonry. 

22  Hutchinson's  Spirit  of  Masonry. 
83  Tnwood's  Sermons  on  Masonrv. 


12  THE    STAR    IN    THE    EAST. 

to  have  religion  for  its  basis  and  support.  Those  brethren 
who  contend  that  religion  is  excluded  from  Masonry,  are 
admitting  for  truth  a  disgraceful  imputation,  whidi  was 
founded  on  the  mere  gratuitous  assertions  of  strangers  to 
our  institution,  and  who  consequently  could  not  be  com- 
petent judges  of  the  allegations  boldly  and  inconside- 
rately urged,  and  which  they  were  altogether  unable  to 
prove. 

We  need  only  enquire  what  a  system  of  secrecy, 
founded  on  the  plan  of  Masonry,  but  excluding  religion, 
may  effect,  to  be  convinced  that  our  science,  as  practised 
under  the  auspices  of  the  Grand  Lodge  of  England, 
cannot  be  that  system.24  Religion  being  the  only  re- 
straint on  those  who  set  at  defiance  all  human  laws,  if 
that  be  also  rejected,  and  an  atheistical  creed  be  substi- 
tuted in  its  room — if  men  can  so  far  succeed  in  promot- 
ing their  own  infatuation,  as  to  absolve  themselves  from 
all  apprehensions  of  retributive  justice  in  a  future  state, 
they  are  prepared  for  the  commission  of  any  crime  to 
which  they  may  be  stimulated  by  the  operation  of  their 
own  passions,  or  by  the  artful  duplicity  of  designing  men, 
who  have  purposes  to  fulfil  which  require  the  expulsion 
of  religion  from  the  heart  before  they  are  capable  of  en- 
gaging in  conspiracies  preliminary  to  murder  and  spolia- 
tion. The  deep-laid  plots  of  Professor  Weishaupt,  are  a 
striking  illustration  of  the  ends  to  which  a  secret  society 
may  be  made  subservient,  if  divested  of  its  connection 
with  religion.  The  system  of  which  he  was  the  inventor 
held  out  to  the  world  a  promise  of  superior  light  and 
knowledge;  enlisted  unsuspecting  Christians  under  its 
banners,  by  the  plausible  and  delusive  theories  of  eman- 
cipating mankind  from  the  shackles  of  slavish  prejudice, 
of  diffusing  human  science,  and  fixing  the  mind  firmly  in 
the  pursuit  of  virtue;  and  like  the  serpent  at  the  ear  of 


24  It  is  now  nearly  twenty  years  since  the  present  work  was  written ; 
and  my  convictions  on  this  point  have  acquired  additional  strength  by- 
time,  and  a  more  extended  and  deliberate  consideration  of  the  evi- 
dences on  which  our  institution  is  founded.  And  if  further  proof  were 
necessary,  it  is  furnished  in  the  present  flourishing  state  of  the  Order. 
Our  noble  and  learned  brethren  have  extended  to  it  their  patronage 
from  a  firm  conviction  of  its  power  over  the  morals  of  the  community 
and  its  influence  in  the  amelioration  of  the  mind  and  manners.  Vide 
Hist,  of  Freemasonry  from  1829  to  1841. 


THE    STAR    IN    THE    EAST.  13 

Eve,  led  them  on  by  imperceptible  degrees,  first  to  doubt, 
then  to  cavil,  and  afterwards  to  reject;  the  succeeding 
degrees  of  error  making  them  still  riper  for  guilt;  and 
when  the  demon  found  his  victims  prepared  for  the  re- 
ception of  any  doctrine  by  a  renunciation  of  religion,  the 
latent  scheme  was  fully  developed ;  that  horrid  scheme, 
which  by  its  mystic  agency  and  pernicious  ramifications 
struck  the  whole  continent  of  Europe  with  terror;  which 
promised  unconditional  deliverance  from  the  united 
tyranny  of  religion  and  civil  government;  and  which 
threatened  the  subversion  of  all  existing  moral  and  reli- 
gious institutions ;  to  overturn  empires,  hurl  princes  from 
their  thrones,  level  all  distinctions,  and  reduce  mankind 
to  an  equality  on  the  broad  and  latitudinarian  principle 
of  universal  ignorance  and  impiety ;  and  crush  the  wretch ! 
(meaning  Jesus  Christ)  was  the  infernal  watch-word  to 
every  species  of  atrocity  and  crime !  I  confess  I  shudder 
while  engaged  in  this  discussion.  I  tremble  at  the  simple 
idea  of  the  application  which  our  adversaries  in  this 
country  may  make  of  the  admitted  dogma,  that  Masonry 
contains  no  religion. 

We  will,  however,  take  a  closer  view  of  the  doctrines 
and  practices  of  the  illuminati,  or  Masonry  without  reli- 
gion; for  the  system  of  Weishaupt,  being  a  system  of 
secrecy,  though  not  actually  of  Masonry,  (for  the  Pro- 
fessor had  not  even  received  initiation  into  a  single  degree 
of  our  science  when  he  established  it,)25  was  capable  of 
being  applied  successfully  to  the  very  worst  as  well  as 

25  Laurie  informs  us,  that  "in  1775,  the  Order  of  the  Illuminati 
was  formed  by  Dr.  Adam  Weishaupt,  Professor  of  Canon  Law  in  the 
University  of  Ingolstadt.  In  this  association,  speculative  opinions 
were  inculcated  which  were  inconsistent  with  the  principles  of  sound 
religion,  and  social  order ;  but  that  Illuminism  originated  from  Free- 
masonry— is  a  circumstance  for  which  the  shadow  of  a  proof  has  not 
yet  been  adduced.  Dr.  Robison,  indeed,  expressly  affirms  that  Illu- 
minism took  its  rise  among  the  Freemasons,  but  was  totally  different 
from  Freemasonry :  and  by  a  deceitful  anachronism,  he  represents 
Weishaupt  as  an  active  member  of  the  German  Lodges,  before  he 
acquaints  his  readers  that  he  was  the  founder  of  the  Illuminati,  for 
no  other  reason  than  to  make  them  believe  that  Weishaupt  was  a 
Freemason  before  he  planned  his  new  association.  Now  the  case  was 
very  different  indeed.  Barruel  himself  asserts,  that  it  is  a  fact  de- 
monstrated beyond  a  doubt,  that  Weishaupt  became  a  Mason  in  1777 
only,  and  that  two  years  before  this,  when  he  established  Illuminism, 
he  was  totally  unacquainted  with  the  mysteries  of  Freemasonry." 


14  THE    STAR    IN    THE    EAST. 

the  best  of  purposes.  Zimmerman  says,  "  Whether  this 
sect  be  the  same  with  that  of  the  Freemasons,  or  the 
Jesuits,  both  of  which  suppositions  is  improbable,  is  un- 
certain; but  in  1774  or  1775,  a  society  was  undoubtedly 
established  in  Bavaria,  of  which  a  celebrated  Professor  at 
Ingolstadt  has  been  regarded  as  the  founder.  This  socie- 
ty, under  pretext  of  consulting  the  happiness  of  the 
people,  and  supposing  that  happiness  to  be  incompatible 
with  every  species  of  religious  and  civil  establishment  at 
present  existing,  said  with  one  voice,  Let  us  destroy  them 
all,  and  raze  their  very  foundations  !  The  secret  Order  of 
the  Illuminati  included  among  its  mysterious  principles, 
at  present  exposed  to  the  world,  the  whole  of  the  doc- 
trine which  the  Jacobins  of  Paris  have  since  put  in 
practice,  and  it  has  been  proved  by  the  most  irrefragable 
documents,  that  they  maintained  an  intimate  correspond- 
ence together  before  the  French  Revolution.23  The 
destruction  of  the  Christian  religion,  and  the  subversion 
of  every  throne  and  of  all  governments,  have  been  their 
aim  ever  since  the  year  1776.  It  was  not  understood  by 
the  new  associates  of  this  order,  that  the  magic  words, 
(he  liappiness  of  the  people,  were  the  surest  means  to  recruit 


23  A  French  author,  in  a  work  entitled,  "  The  Veil  withdrawn ;  or 
tho  secret  of  the  French  Revolution  explained  by  the  help  of  Free- 
masonry;" thus  charges  the  Freemasons  with  an  abandonment  of 
religion  in  their  secret  conclaves.  "  The  horrible  and  sanguinary 
oaths  which  are  taken  in  the  several  degrees  of  Masonry ;  the  daggers, 
cross  bones,  and  death's  heads,  the  imaginary  combats  with  the  mur- 
derers of  Hiram,  and  other  horrid  ceremonies  they  make  use  of,  have 
a  natural  tendency  to  steel  the  heart :  and  have,  in  fact,  paved  the 
way  for  those  revolting  barbarities  which  have  indeed  been  transacted 
by  the  enthusiastic  multitude,  but  not  until  they  had  been  coolly 
planned  by  their  philosophic  leaders."  He  then  proceeds  to  detail 
certain  "  rabbinical  tales  concerning  the  death  and  burial  of  Adoni- 
ram;M  and  pretends  to  explain  the  meaning  of  what  he  calls  "the 
Master's  watchword,  Macbenac,"  together  with  a  catechism  used  by 
the  masonic  Knights  of  the  Sun  at  their  initiation ;  all  which  he  at- 
tempts to  shew,  are  calculated  to  undermine  genuine  Christianity, 
^nd  to  establish  a  Socinian  and  Dcistical  system  of  religion,  and  a 
code  of  morality  very  different  from  that  of  the  gospel.  See  the 
Gent's  Mag.,  1794.  The  Mason  will  at  once  see  on  what  a  sandy 
foundation  the  above  charges  are  founded.  The  assumptions  are  one 
<md  all  groundless,  and  the  conclusions  therefore  unsound.  Some 
credulous  Brethren  entertain  an  idea  that  both  Oliver  Cromwell  and 
Buonaparte  attained  their  elevation  through  the  medium  of  Free- 
masonrv. 


THE    STAR    IX    THE    EAST.  15 

their  numbers  with  ease,  and  by  which,  in  fact,  the  re- 
cruits became  so  numerous  and  well  disciplined.  Young 
men  were  chiefly  pitched  upon,  who,  not  having  yet 
formed  a  strong  attachment  to  any  particular  opinion, 
were  the  more  easily  led  away  to  embrace  whatever  was 
offered  to  them,  and  men  of  literary  talents  whom  it  is 
important  to  secure27  when  the  propagation  of  any  new 
opinion  is  in  agitation.  When  once  a  person  was  enlisted, 
and  fully  penetrated  with  the  enticing  words,  the  happi- 
ness of  the  people  ;  let ,  us  labour  to  procure  the  happiness  of 
the  people;™  he  became  impatient  to  know  the  obstacles 
which  were  in  the  way  of  this  purpose,  and  the  means 
to  be  made  use  of  to  remove  them ;  these  were,  there- 
fore, offered  to  his  view  in  succession.'1 

"  The  order  has  five  degrees  ;  in  the  lower,  the  myste- 
ries are  not  unveiled;  they  are  only  preparatory,  on 
which  the  minds  of  the  noviciates  are  founded  and  pre- 
pared ;  then,  by  degrees,  those  who  are  found  worthy 
are  initiated  into  the  higher  ranks."29  The  mechanical 
part  of  the  order  bore  some  faint  resemblance  to  that  of 
Masonry,  but  the  principles  and  doctrines  of  our  science 
were  never  introduced,  even  subsequently  to  the  admis- 
sion of  Weishaupt  into  a  masonic  Lodge  ;  nor  could  they, 
for  bearing  a  character  so  decidedly  hostile  to  his  views, 
they  would  have  destroyed  the  very  foundation  on  which 

27  Freemasonry  interdicts  her  members  from  soliciting  any  one  to 
join  her  ranks  ;  and  requires  a  solem  declaration  to  that  effect  before 
a  candidate  is  allowed  to  be  proposed  for  initiation.     This  is  the 
form : 

To  the   Worshipful  Master,  Wardens,  Officers,  and  Members  of  the 
Lodge  of No  — . 

I,  A.  B.,  being  free  by  birth,  and  of  the  full  age  of  21  years,  do 
declare  that,  unbiassed  by  the  improper  solicitations  of  friends,  and 
uninfluenced  by  mercenary  or  other  unworthy  motives,  I  freely  and 
voluntarily  offer  myself  a  candidate  for  the  mysteries  of  Masonry ; 
that  I  am  prompted  by  a  favourable  opinion  of  the  institution,  and  a 
desire  of  knowledge ;  and  that  I  will  cheerfully  conform  to  all  the 
ancient  usages  and  established  customs  of  the  order. 

Witness  my  hand  this  —  day  of . 

28  Insubordination  is  generally  defended  under  the  cloak  of  public 
benefit.     But  Freemasonry  is  not  a  system  of  insubordination  ;  and, 
therefore,  it  seeks  no  other  justification  than  its  own  intrinsic  merits, 
and  needs  no  popular  cry  to  recommend  it  to  public  estimation. 

29  Vide  Preston's  Illustrations. 


16  THE    STAR    IN    THE    EAST. 

the  illuminating  scheme  was  erected.  The  artful  Profes- 
sor adopted  our  secrecy  to  sanction  his  purposes,  by 
screening  him  from  public  observation  and  legislative 
scrutiny.  He  used  his  utmost  endeavours,  by  every 
means  within  his  reach — not  excepting,  probably,  his 
masonic  privileges — to  extend  his  doctrines  throughout 
the  continental  nations ;  and,  as  is  usual  with  all  inno- 
vators, he  succeeded  in  making  many  proselytes.  His 
lodges  were  ultimately  established  all  over  Europe  ;  they 
regularly  communicated  with  each  other ;  and  their 
transactions  were  kept  inviolably  secret  from  the  rest  of 
the  world.  Men  of  all  ranks  and  stations  became  mem- 
bers of  these  dark  and  mysterious  assemblies  j30  but  their 

J0  It  may  be  useful  to  remark  here,  that  many  persons  have  endea- 
voured to  substantiate  their  objections  to  the  institution  of  Freema- 
sonry, from  the  admitted  dogma  that  its  members  meet  on  the  level ; 
whence  they  conclude  that  the  system  abolishes  all  human  distinc- 
tions, and  promises  to  disorganize  society,  and  reduce  it  to  its  primi- 
tive elements.  But  it  does  no  such  thing.  There  is,  in  fact,  no 
other  institution  where  the  grades  of  rank  are  better  defined  and 
preserved.  The  W.  M.  sits  in  the  East.  For  what,  purpose  is  he 
placed  there?  Why,  to  rule  and  govern  his  Lodge.  And  he  is 
invested  with  power  even  to  despotism,  should  he  consider  it  safe  to 
use  it.  And  the  Wardens  are  his  assistants — not  his  equals.  Each 
has  a  particular  duty  assigned  to  him,  and  beyond  that  he  has  no 
right  to  interfere.  The  next  grade  are  the  Deacons.  And  what  is 
their  duty  ?  Not,  surely,  to  rank  in  equality  with  the  Master  and 
Wardens,  but  to  perform  the  part  of  inferiors  in  office ;  to  carry 
messages  and  commands.  It  is  their  province  to  attend  on  the  Master, 
and  to  assist  the  Wardens  in  the  active  duties  of  the  Lodge ;  such  as 
the  reception  of  candidates  into  the  different  degrees  of  Masonry,  and 
the  immediate  practice  of  our  rites.  This  is  the  business  of  the  Dea- 
cons ;  and,  by  its  punctual  discharge,  the  office  becomes  a  stepping- 
stone  to  further  preferment;  for,  as  it  is  incumbent  on  a  Brother  to 
serve  the  office  of  a  Warden  before  he  is  eligible  for  the  Chair  of  a 
Lodge,  so  it  would  be  well  if  the  office  of  a  Deacon  were  preparatory 
to  that  of  a  Warden,  The  Treasurer,  the  Secretary,  the  Stewards, 
the  Inner  Guard,  and  the  Tyler,  have  all  their  respective  duties  to 
perform,  and  rank  to  support ,  while  the  Brethren  are  bound  to  obey 
the  will  and  pleasure  of  the  W.  M.  What  is  there  in  all  this  which 
tends  to  the  destruction  of  order  in  society  ?  Surely  nothing.  How, 
then,  are  we  said  to  meet  on  the  level  ?  Because  our  occupations  are 
distinguished  by  the  most  perfect  Brotherly  love.  When  the  Lodge 
is  open,  the  Brethren,  as  Masons,  whatever  be  their  diversity  of  exter- 
nal rank,  are  equal ;  and,  in  the  process  of  working  the  Lodge,  each 
bears  the  burden  assigned  to  him  by  the  W.  M.  in  pursuit  of  that 
common  object,  the  acquisition  of  knowledge.  And  when  the  Lodge  is 
closed,  and  the  jewels  put  by,  we  part  on  the  square  ;  each  individual 
resumes  his  rank  in  society,  and  honour  is  given  to  whom  it  is  due. 


THE    STAR    I.N     THE    EAST.  17 

most  active  emissaries  were  in  the  armies  of  every  conti- 
nental monarch  ;  they  guided  the  councils,  they  filled  up 
the  ranks,  and  were  equally  unknown  and  unsuspected.'11 
The  facility  with  which  they  succeeded  in  subverting 
the  religious  principles  of  their  votaries,  is  a  problem 
which  it  may  be  difficult  to  solve;  suffice  it  to  say  that, 
whether  the  real  intentions  of  Weishaupt  were  indeed 
what  are  generally  imputed  to  him,  it  is  certain  that  the 
seeds  of  impiety  and  insubordination  which  he  scattered 
throughout  Europe,  impelled  by  other  powerful  incen- 
tives, lent  their  aid  to  the  production  of  those  rank  weeds 
of  savage  cruelty  and  revolutionary  bigotry,  which  swept 
a  monarch  from  his  throne,  and  produced  a  twrenty  years' 
war,  which  deluged  the  continent  with  the  best  blood  of 
its  inhabitants.32 


31  "It  would  exceed  our  intentions,"  says  a  popular  writer  on  this 
subject,  "to  give  even  an  outline  of  the  nature  and  constitution  of 
this  extraordinary  society  ;  of  its  secrets  and  mysteries  ;  of  the  deep 
dissimulation,  consummate  hypocrisy,   and   shocking  impiety  of  its 
founder  and  his  associates  ;  of  their  Jesuitical  art  in  concealing  their 
real  objects ;  and  their  indescribable  industry  and  astonishing  exer- 
tions in  making  converts ;  of  the  absolute  despotism,  and  complete 
system  of  espionage,  established  throughout  the  order ;  of  its  differ- 
ent degrees  of  Novices,   Minervals,   Minor  and  Major  Illuminees ; 
Epopts,  or  Priests,  Regents,  Magi,  and  Mankings,  of  the  Recruiters, 
or  Insinuators,  with  their  various  and  subtle  methods  of  insinuating 
into  all  characters  and  companies ;  of  the  blind  obedience  exacted  of 
the  Novices,  and  the  absolute  power  of  life  and  death  assumed  by  the 

Order;  of  their  dictionary,  geography,  kalendar,  and  cypher; of 

the  questions  proposed  to  the  candidates  for  degrees,  arid  the  various 
ceremonies  of  admission  to   each ;  and  of  the  pretended  morality, 
real  blasphemy,  and  absolute  atheism  of  the  founder  and  his  tried 
friends." 

32  On  the  occasion  of  presenting  an  address  to  the  throne  from  the 
Grand  Lodge,  the  Prince  Regent,  then  Grand  Master,  thought  proper 
to  allude  to  those  fearful  events  in  the  following  appropriate  language : 
"  When  principles  were  first  promulgated  in  France,  which,  to  our 
conception,  tended  to  the  overthrow  of  all  peace  and  order  in  society, 
we  felt  ourselves  called  upon  to  depart  from  a  rule  which  had  been 
till  then  religiously  observed  in  our  association.     As  a  veil  of  secrecy 
conceals  the  transactions  at  our  meetings,  our  fellow  subjects  have  no 
assurance  that  there  may  not  be  in  our  association  a  tendency  injuri- 
ous to  their  interests,  other  than  the  general  tenor  of  our  conduct, 
and  a  notoriety  that  the  door  of  Freemasonry  is  not  closed  against 
any  class,  profession,  or  sect,  provided  the  individual  desiring  admis- 
sion be  unstained  in  moral  character.     To  remove,  therefore,  as  far 
as  possible,  any  ground  for  suspicion,  it  has  been,  from  time  imme- 
morial, a  fundamental  rule,  most  rigidly  maintained,  that  no  political 


18  THE    STAR    IN    THE    EAST. 

Such  are  the  ends  to  which  a  system  of  secrecy 
unguarded  by  religion,  may  be  made  subservient.  But, 
under  the  sober  garb  and  genial  protection  of  a  religious 
and  Christian  faith,  it  is  capable  of  producing  much  un- 
qualified good.  If  it  makes  men  more  strict  in  the  perform- 
ance of  their  moral  duties;  if  it  conveys  firmness  under 
affliction,  and  directs  them  to  look  beyond  the  bounds  of 
humanity  for  relief  under  the  pressure  of  actual  or 
impending  calamity ;  if  it  ameliorates  the  mind,  and 
unites  men  together  in  a  chain  of  universal  benevolence; 
if  it  instructs  mankind  to  rule  and  govern  their  passions, 
to  avoid  slander  and  dissimulation,  to  look  upon  the 
Bible  as  a  rule  of  faith,  and  to  regulate  their  actions  by 
the  precepts  it  contains  ;  if  it  does  this,  and  much,  much 
more  than  this,  it  may  surely  be  entitled  to  the  praise  of 
conferring  benefits  on  its  professors,  by  enforcing  the 
duties  of  religion.  And  this  is  the  business  of  Masonry.33 
Can  it,  then,  be  a  system  of  Atheism  V  Can  it  lend  a  sanc- 
tion to  the  perfidious  schemes  of  revolutionary  dema- 
gogues? or  the  designs  of  those  infatuated  men,  who 

topic  shall,  on  any  pretence,  be  mentioned  in  the  Lodge.  .  The  sin- 
gular juncture  to  which  we  have  alluded,  seemed  to  call  for  some 
positive  declaration,  which  might  distinctly  exhibit  our  opinions  ;  we 
thence  ventured  to  profess  to  your  Majesty  the  loyalty  with  which 
the  Freemasons  of  England  glowed  towards  your  royal  person,  and 
their  unalterable  attachment  to  the  present  happy  form  of  government 
in  this  country,"  &c. 

33  The  lectures  of  Masonry  display  a  beautiful  system  of  the  purest 
morality.  What,  indeed,  can  be  more  estimable  than  the  spirit  of 
brotherly  love  which  is  here  inculcated,  equally  with  the  sublime 
lessons  of  one  of  our  great  parallels  in  his  gospel  and  epistles?  Can 
anything  have  a  more  direct  tendency  to  promote  the  glory  of  God, 
peace  on  earth,  and  good  will  towards  men  ?  This  is  the  use  and 
end  of  Freemasonry.  Let  us  consider  a  few  of  the  moral  duties 
which  it  teaches.  It  instructs  us,  as  Brethren,  to  dwell  together  in 
unity.  It  teaches  us  to  imitate  the  innocence,  the  wisdom  of  the 
serpent,  the  peaccfulness  of  the  dove  ;  and  to  let  the  hand,  the  tongue, 
and  the  heart  be  muted,  as  they  ought,  to  promote  each  other's  wel- 
fare, and  to  rejoice  in  each  other's  prosperity.  It  admonishes  us  to 
be  candid  to  a  brother's  faults;  and  never  to  condemn,  until  we  are 
thoroughly  convinced  of  his  unworthiness ;  and,  even  then,  to  adopt 
this  golden  rule :  Always  speak  well  of  a  Brother,  if  you  speak  of 
him  at  all, — and  if,  unfortunately,  you  cannot,  with  strict  justice,  give 
him  your  applause — be  silent.  This,  while  it  affords  him  an  oppor- 
tunity to  repent,  and  retrieve  his  reputation,  will  contribute  to  our 
own  peace  of  mind,  and  we  shall  thus  avoid  all  that  dissension  and  dis- 
pute, which  are  never  creditable,  and  often  dangerous. 


THE    STAR    IN    THE    EAST.  19 

would  lead  us  back  int}  the  darkest  ages  of  ignorance 
and  infidelity?  I  answer,  without  hesitation,  No.  Ma- 
sonry is  a  system  of  loyalty,  which  attaches  us  to  the 
king,  our  patron,  and  to  the  soil  which  gave  us  birth. 
And,  though  political  disquisitions  are  prohibited  in  our 
assemblies,  yet  an  inherent  attachment  to  our  native 
land  can  never  be  thus  suppressed.  If  Masonry  were  a 
system  that  possessed  the  most  indirect  affinity  to  rebel- 
lion, would  it  be  patronized  by  the  monarch  V  would  it 
be  encouraged  by  his  royal  brothers,  and  the  principal 
nobility  of  this  realm  ?  would  it  merit  or  receive  the 
sanction  of  a  deliberate  act  of  legislation  ?  The  reign  of 
Solomon  was  a  perfect  era  in  Masonry;  and  why  was  it 
so  glorious  ?  Because  of  the  indissoluble  union  which 
our  Order  conveyed  to  his  subjects,  and  their  invincible 
attachment  to  his  person  and  government,  as  king  and 
Grand  Master  ;  which  causes  his  reign  to  be  referred  to 
as  the  most  stupendous  specimen  of  peace  and  happiness 
under  a  monarch,  feared  for  his  love  of  justice,  beloved 
for  his  munificence,  and  respected  for  his  piety  and 
virtue. 

Such  is  Masonry  united  with  religion;  and,  in  truth, 
Masonry  could  not  be  practised  without  the  aid  of  this 
magnificent  supporter.  No  company  of  men,  not  alto- 
gether confirmed  in  the  principles  of  Atheism,  could  so 
far  forget  themselves,  their  duty,  and  the  Supreme 
Governor  of  the  world,  clad  in  majesty  and  splendour, 
as  to  exclude  religion  wholly  from  their  minds,  particu- 
larly the  members  of  an  institution  professing  superior 
light  and  knowledge.  The  Creator  cannot  be  overlooked 
amidst  every  incentive  to  virtue ;  nor  can  man  so  far 
disregard  the  voice  of  nature  within  him,  as  to  forget  by 
whom  he  was  created,  and  to  whom  he  is  indebted  for 
every  blessing  he  enjoys  on  this  side  the  grave.  Ma- 
sonry has  set  forms  of  prayer  adapted  to  every  one  of  its 
transactions.  The  Lodges  are  opened  and  closed  with 
prayer;  the  solemn  initiations,  passings,  raisings,  and 
exaltations,  are  accompanied  by  the  same  devotional 
exercise;  and,  if  Masonry  be  not  allied  to  religion,  to 
whom  can  these  prayers  be  addressed,  or  what  can  be 
their  efficacy  ?  For  prayer  can  only  be .  beneficial  so  far 
as  it  includes  a  belief  in  the  omnipresence  of  God,  and 
his  ability  as  well  as  ir  clination  to  confer  blessings  on 


20  THE    STAR    IN    THE    EAST. 

his  creatures,  and  to  grant  his  omnipotent  aid  on  all  their 
undertakings.  Indeed,  the  very  act  of  prayer  is  a  full 
acknowledgment  of  God's  attributes  of  wisdom,  power, 
and  goodness,  and  thus  becomes  an  unequivocal  act  of 
religion.  But  Masons  habitually  use  prayer  in  their 
Lodges;  and  therefore  it  clearly  follows,  that  Masons 
never  assemble  for  any  purpose  but  they  perform  acts  of 
religion. 


CHAPTER  II 

TESTIMONIES     EXTRACTED     FROM     MASONIC     WRITERS     IN 
SUPPORT    OF    THIS    TRUTH. 

THE  observations  in  the  preceding  chapter  may  lend 
their  assistance  towards  opening  an  inquiry  of  the  great- 
est importance  in  a  Christian  country;  no  less  than  to 
refute  an  hypothesis  which  would  place  a  popular  and 
useful  institution  on  a  level  with  Anti-Christian  clubs, 
and  revolutionary  associations.  In  this  stage  of  the 
investigation  it  may  be  necessary  to  exonerate  the  authors 
who  have  professedly  treated  on  Freemasonry  before  me, 
from  lending  any  sanction  to  the  destructive  charge,  that 
religion  is  excluded  from  our  assemblies.  In  doing  this, 
I  shall  collect  a  few  reputable  testimonies,  and  place 
them  in  chronological  order,  with  their  dates  prefixed,  so 
as  to  produce  an  uniform  proof  of  the  belief  which  has 
prevailed  in  all  ages,  that  the  great  pedestal  of  Masonry  is 
religion. 

Before  the  invention  of  printing  these  testimonies  are 
not  very  numerous,  as  few  manuscripts  are  in  existence 
which  were  produced  antecedent  to  that  period;  partly 
owing  to  "  the  losses  sustained  in  the  year  1720,  when 
the  ignorant  zeal  of  some  rash  brethren  induced  them  to 
burn  their  manuscripts,  from  a  dislike,  probably,  of 
having  their  constitutions  printed."1  Such  as  remain, 
however,  will  serve  to  convince  us  that  the  early  Masons 
little  anticipated  the  appearance  of  a  day,  when  their 
art  would  have  to  combat  the  charges  of  some  of  its  own 
members,  avowedly  urged  to  strip  the  science  of  its  most 
brilliant  and  imperishable  ornament. 

About  the  year  of  our  Lord  590,  "the  Picts  and 
Scots,"  says  the  annalist,2  "continued  their  depredations 
with  unrestrained  vigour,  till  the  arrival  of  some  pious 
teachers  from  Wales  and  Scotland;  when  many  of -these 

1  Noorth.  Const.,  Part  I.,  ch.  1.          a  Prest.  Hlus.,  Bk.  4,  Sec.  2. 


22  THE    STAR    IX    THE    EAST. 

savages  being  reconciled  to  Christianity,  Masonry  got  into 
repute"3 

The  ancient  constitutions,  charges,  &c.,  were  framed 
about 'the  year  926,  from  manuscripts  in  Greek,  Latin, 
French,  and  other  languages,  which  were  produced  by 
the  brethren  who  met  at  York  for  the  purpose  of  forming 
a  Grand  Lodge  in  that  city,  pursuant  to  the  summons 
of  Prince  Edwin.  From  these  charges  I  select  the  fol- 
lowing, as  bearing  an  unequivocal  relation  to  the  point 
in  question : 

"  A  Mason  is  to  study  the  moral  law  as  contained  in 
the  sacred  code;  to  consider  it  as  the  unerring  standard 
of  truth  and  justice ;  and  to  regulate  his  life  and  actions 
by  'ts  divine  precepts.  He  is  strictly  to  observe  his  duty 
to  God,  by  never  mentioning  his  name  but  with  that 
awe  and  reverence  which  is  due  from  a  creature  to  his 
Creator ;  to  esteem  him  as  the  chief  good,  and  to  implore 
his  aid  in  all  laudable  undertakings." — "A  Mason  is 
obliged,  by  his  tenure,  to  obey  the  moral  law;  and  if  he 
rightly  understands  the  art,  he  will  neither  be  a  stupid 
atheist  nor  an  irreligious  libertine.  But  though  in  ancient 
times  Maso7is  were  charged  in  every  country  to  be  of  the  reli- 
gion of  that  country  or  nation,  whatever  it  wras,  yet  it  is 
now  thought  more  expedient  only  to  oblige  them  to  that 
religion  in  which  all  men  agree,  leaving  their  particular 
opinions  to  themselves." 

\Ve  now  come  to  a  manuscript  in  the  Bodleian  library, 
written  about  A.D.  1536,  which  is  a  copy  of  one  still 
older,  wrote  by  King  Henry  VI.,  about  1440.  This  MS. 
asserts  that  "Mac,onnes  techedde  mankynde  relygyon- 
ne."4  The  excellent  Preston,  in  his  comment  on  this 

3  There  is  a  MS.  in  the  British  Museum,  Harl.  Col.,  Vol.  1942, 
professing  to  explain  the  ancient  History  and  principles  of  Freema- 
sonry, the  original  of 'which  is  dated  in  the  10th  century,  and  was 
written  in  Saxon,  during  the  reign  of  Athelstan.     It  commences  as 
follows  :   "The  Almighty  Father  of  heaven,  with  the  Wisdom  of  the 
glorious  Son,  through  the  goodness  of  the  Holy  Ghost,  three  persons 
in  one  Godhead,  be  with  our  beginning,  and  give  us  grace  so  to 
govern  our  lives,  that  we  may  come  to  his  bliss  that  never  shall  have 
end,  Amen.     Good  Brethren  and  Fellows,  our  purpose  is  to  tell  you 
how,  and  in  what  manner,  this  Craft  of  Masonry  was  first  begun,"  &c. 
A  copy  of  this  curious  document  may  be  found  in  the  Freemasons' 
Quarterly  Review,  Vol.  Hi.,  p.  288,  with  ingenious  Notes  by  Bro.  H. 
Phillips,  P.  M.  of  the  Moira  Lodge,  No.  109. 

4  Answer  G. 


THE    STAR    IX    THE    EAST.  23 

passage  says:  "It  appears  to  have  surprised  the  learned 
annotator  (Mr.  Locke)  that  religion  should  be  ranked 
among  the  arts  taught  by  the  fraternity ;  but  it  may  be 
observed  that  religion  is  the  only  tie  which  can  bind 
men;  and  that  WHERE  THERE  is  NO  RELIGION  THERE 

CAN    BE    NO     MASONRY." 

In  the  short  reign  of  King  James  II.,  A.D.  1686,  a 
MS.  was  written,  which  is  now  preserved  in  the  Lodge 
of  Antiquity.  It  contains  the  following  passages : 

"  Every  man  that  is  a  Mason  take  good  heed  to  these 
charges,  we  pray ;  that  if  a  man  find  himself  guilty  of 
any  of  these  charges,  that  he  may  amend  himself;  or 
principally  for  dread  of  God,"  &c.,  &c.  "  The  FIRST 
charge  is,  that  ye  shall  be  true  men  to  God  and  to  the  holy 
church,  and  to  use  no  error  or  heresy  by  your  understand- 
ing and  by  wise  men's  teaching."  And  after  enumerating 
more  than  twenty  charges,  it  concludes  thus:  "These 
be  all  the  charges  and  covenants  that  ought  to  be  read 
at  the  instalment  of  a  master,  or  making  of  a  Freemason 
or  Freemasons.  The  Almighty  God  of  Jacob,  who  ever 
have  you  and  me  in  his  keeping,  bless  us  now  and  ever. 
Amen." 

An  ancient  masonic  manuscript,  written  about  the  end 
of  the  15th  century,  and  published  in  the  Gentleman's 
Magazine  for  June,  1815,  commences  in  the  following 
manner:  "The  might  of  the  Father  of  Kings,  with  the 
wisdom  of  his  glorious  grace,  through  the  grace  of  the 
goodness  of  the  Holy  Ghost,  there  bene  three  persons  in 
one  Godheade,  be  with  us  at  our  beginning  and  give  us 
grace  so  to  governe  us  here  in  this  mortall  life  liveing, 
that  we  may  come  to  his  kingdome  that  never  shall  have 
•  endirige."5 

5  A  great  similarity  will  be  observed  between  the  above  passage, 
and  the  Note  on  p.  22 ;  but  it  is  a  different  MS. ;  and  it  is  probable 
that  the  ancient  written  documents  of  Speculative  Masonry  might 
usually  commence  with  a  profession  of  faith.  We  find  another 
Masonic  MS.  beginning  thus  :  "  God  alone  is  gracious  and  powerful ! 
Thanks  be  to  our  gracious  God,  Father  of  heaven  and  of  earth,  and 
of  all  things  that  in  them  is,  that  he  has  vouchsafed  to  give  power 
unto  men."  An  ancient  poem  on  the  Constitutions  of  Freemasonry, 
just  published  by  James  Orchard  Halli\vell,  Esq.,  F.R.S.,  is  full  of 
similar  ftllurfions.  It  is  taken  from  a  duodecimo  MS.  on  vellum, 
written  not  later  than  the  14th  century,  and  preserved  in  the 


24  THE    STAR    IN    THE    EAST. 

We  now  come  to  modern  times,  when  testimonies  are 
much  more  numerous,  though  perhaps  not  of  greater 
weight  and  consequence  than  the  preceding,  which  shew 
so  clearly  the  opinion  of  our  ancient  brethren  many  cen- 
turies ago,  on  this  important  subject. 

The  Rev.  JAMES  HART,  in  a  sermon  preached  at  Dur- 
ham, in  the  year  1772,  says,  "  Masonry  is  founded  on  that 
sure  rock,  against  which  let  the  waves  and  billows  of 
temporal  persecution  never  so  strongly  dash,  it  will  stand 
erect  and  secure,  because  that  rock  is  Christ" 

BROTHER    WILLIAM    HUTCHINSON. 

Edition  1775. 

"In  forming  this  society,  which  is  at  once  religious 
and  civil,  great  regard  has  been  given  to  the  first  know- 
ledge of  the  God  of  nature,  and  that  acceptable  service 
wherewith  he  is  well  pleased.  This  was  the  first  stage 
on  which  our  originals  thought  it  expedient  to  place  the 
foundation  of  Masonry.  They  had  experienced  that  by 
religion  all  civil  ties  and  obligations  were  compacted, 
and  that  thence  proceeded  all  the  bonds  which  could 
unite  mankind  in  social  intercourse ;  thence  it  was  that 

Old  Koyal  Library  (Bibl.  Reg.  17  A.  I.  fo.  32).     I  subjoin  a  speci- 
men : — 

At  thys  semble  were  poyntes  y-ordeynt  mo, 

Of  grete  lordys  and  maystrys  also, 

That  whose  wol  conne  thys  craft  and  com  to  astate, 

He  most  love  wel  God,  and  Holy  Churche  algate. 

And  again ; 

Pray  to  God  to  sende  the  hytte ; 
For  Crist  hymself,  he  techet  ous. 
That  holy  churche  ys  Goddes  hous, 
That  ys  y-mad  for  nothynge  ellus 
But  for  to  pray  yn,  as  the  bok  tellus, 
Ther  the  pepul  schal  gedur  ynne, 
To  pray  and  wepe  for  here  symie. 


And  when  the  Gospel  me  rede  schal, 

Fayre  thou  stonde  up  fro  the  wal, 

And  blesse  the  fayre,  zef  that  thou  conne, 

When  Gloria  Tibi  is  begonne, 

And  when  the  Gospel  ys  y-donn, 

Again  thou  mygth  knele  adown. — &c. 


THE    STAR    IX    THE    EAST.  25 

they  laid  the  corner-stone  of  the  edifice  on  the  bosom* 
of  religion.  It  is  not  to  be  presumed  that  we  are  a  set 
of  men  professing  religious  principles  contrary  to  the 
revelations  and  doctrines  of  the  Son  of  God,  reverencing 
a  deity  by  the  denomination  of  the  God  of  nature,  and 
denying  that  mediation  which  is  graciously  offered  to  all 
true  believers.  The  members  of  our  society  at  this  day,  in 
the  third  stage  of  Masonry,  confess  themselves  to  be  CHRISTI- 
ANS ;  the  veil  of  the  temple  is  rent,  the  builder  is  smitten, 
and  we  are  raised  from  the  tomb  of  transgression.  The 
Master  Mason  represents  a  man  under  the  Christian  doctrine, 
saced  from  the  grave  of  iniquity,  and  raised  to  the  faith  of 
salvation ." 

Tiie  Rev.  JOHN  HODGETTS,  who  preached  a  sermon  at 
the  consecration  of  the  Harmonic  Lodge  in  Dudley, 
Worcestershire,  1784,  after  expatiating  on  the  general 
truths  of  Masonry,  adds,  "But  this  is  not  all;  the  Sacred 
Writings  confirm  what  I  assert ;  the  sublime  part  of  our 
mystery  being  there  to  be  found ;  nor  can  any  Christian 
brother  (let  me  speak  it  distinctly)  be  a  good  Mason, 
that  does  not  make  the  word  of  God  his  first  and  princi- 
pal study." 

BROTHER  THE  REV.  JAMES  WRIGHT, 
Maybole,  Scotland,  1786. 

"  Piety  towards  God,  the  glorious  Master  Builder  of  the 
universe ;  and  love  to  mankind;  are  the  two  grand  immov- 
able pillars  which  support  the  fabric  of  Masonry." 

BROTHER  THOMAS  JIEANS,  M.  D. 
Southampton,  1792. 

"The  doctrine  of  Freemasonry  embraces  all  the  natu- 
ral, moral,  and  political  obligations  of  society.  It 
directs  us  to  fulfil  our  duty  to  God,  our  king,  our 
neighbours,  arid  ourselves ;  it  inculcates  reverence,  resig- 
nation, and  gratitude  to  Him  who  made  and  preserves  us," 
&c. 

BROTHER  JAMES  MACCONOCHIE, 

Liverpool. 

"  We  venerate  and  adore  the  Great  First  Cause  of  All, 
and  we  endeavour  to  exalt  our  views  and  conceptions  of 

7 


26  THE    STAR    IN    THE    EAST. 

the  invisible  Architect,  from  the   contemplation  of  his 
glorious  works ; 

To  look  through  nature  up  to  nature's  God/  " 

BROTHER  THE  REV.  JAMES  WATSON, 

Lancaster,  1794. 

"Masonry  has  the  Omnipotent  Architect  of  the  Uni- 
verse for  the  object  of  its  adoration  and  imitation;  his 
great  and  wonderful  works  for  its  pattern  and  prototype  : 
and  the  wisest  and  best  of  men  of  all  ages,  nations,  and 
languages,  for  its  patrons  and  professors.  But  though 
Masonry  primarily  inculcates  morals  and  the  religion  of 
nature,  it  has  caught  an  additional  spark  fiom  the  light 
of  revelation  and  the  SUN  OF  RIGHTEOUSNESS.  And 
though  Masonry  continues  to  burn  with  subordinate  lus- 
tre, it  lights  the  human  traveller  on  the  same  road ;  it 
breathes  a  concordant  spirit  of  universal  benevolence 
and  brotherly  love ;  adds  one  thread  more  to  the  silken 
cord  of  evangelical  charity  which  binds  man  to  man,  and 
crowns  the  cardinal  virtues  with  CHRISTIAN  graces." 
"  The  three  degrees  of  Masonry  seem  to  have  an  obvious 
and  apt  coincidence  with  the  three  progressive  stages  of 
mankind,  from  the  creation  to  the  end  of  time.  The 
first  is  emblematical  of  man's  state  of  nature,  from  his 
first  disobedience  to  the  time  of  God's  covenant  with 
Abraham,  and  the  establishment  of  the  Jewish  economy. 
The  second,  from  that  period,  to  the  aera  of  the  last,  full, 
and  perfoct  revelation  from  heaven  to  mankind,  made  by 
our  GRFAT  REDEEMER.  The  third,  comprehending  the 
glorious  interval  of  the  Christian  dispensation  down  to 
the  consummation  of  all  things." 

BROTHER  WILLIAM  PRESTON,  1796. 

"  Speculative  Masonry  is  so  far  interwoven  with  re- 
ligion, as  to  lay  us  under  the  strongest  obligations  to  pay 
that  rational  homage  to  the  Deity,  which  at  once  consti- 
tutes our  duty  and  happiness.  It  leads  the  contemplative 
to  view  with  reverence  and  admiration  the  glorious 
works  of  creation,  and  inspires  them  with  the  most 
exalted  ideas  of  the  perfections  of  the  divine  Creator. 
At  opening  the  Lodge,  a  reverential  awe  for  the  Deity  is 
inculcated,  and  the  eye  fixed  on  that  object  from  whose 


THE    STAR    IN    THE    EAST.  27 

radiant  beams  LIGHT  only  can  be  derived.  Hence,  in  this 
ceremony  we  are  taught  to  adore  the  God  of  Heaven, 
and  to  supplicate  his  protection  on  our  well  meant 
endeavours.  In  the  diligent  pursuit  of  knowledge  great 
discoveries  are  made,  and  the  intellectual  faculties  are 
employed  in  promoting  the  glory  of  God,  and  the  good 
of  man.  SUCH  is  THE  TENDENCY  OF  EVERY  ILLUSTRATION 
IN  MASONRY.  Reverence  for  the  Deity,  and  gratitude 
for  the  blessings  of  heaven,  are  inculcated  in  every 
degree." 

BROTHER  STEPHEN  JONES,  1796. 

"The  solemnity  of  our  rites,  which,  embracing  the 
whole  system  of  morality,  cannot  fail  to  include  the  first 
principles  of  religion,  from  which  morality  is  best  de- 
rived, necessarily  calls  our  attention  to  the  great  Architect 
of  the  universe,  the  Creator  of  us  all.  The  masonic 
system  exhibits  a  stupendous  and  beautiful  fabric  found- 
ed on  universal  piety.  To  rule  and  direct  our  passions  ; 
to  have  faith  and  hope  in  God,  and  charity  towards  man, 
I  consider  as  the  objects  of  what  is  termed  Speculative 
Masonry." 

BROTHER  THE  REV.  JETHRO  INWOOD, 
Deptford,  1799. 

"Masonry  is  truly  the  sister  of  religion  ;  for  she  boasts 
her  efficacy  in  all  its  native  influence;  and  is  continually 
the  assistant  promoter  of  like  principles  and  of  like  actions. 
The  central  point  of  all  her  innumerable  lines,  squares, 
and  circles,  is  the  love  of  God.  And  upon  this  central 
point  she  builds  her  faith;  from  it  she  derives  her  hope  of 
glory  here  and  hereafter  ;  and  by  it  she  squares  her  con- 
duct in  strict  justice  and  universal  charity.  The  central 
point  of  all  true  Christianity  and  of  all  true  Masonry  is, 
the  love  of  God."  "  Masonry  is  dedicated  only  to  the  Gos- 
pel. It  has  nothing  in  its  Institution  but  what  both  the 
law  of  Moses  and  of  Christ  will  fully  allow  and  univer- 
sally sanction.  To  be  masonic  is  to  be  truly  religious  in 
both  its  parts  ;  first  seeking  and  cherishing  in  our  hearts 
the  true  fear  of  God,  and  then  from  this  principle  bring- 
ing forth  all  the  amiable  fruits  of  righteousness,  which 
are  the  praise  and  glory  of  God*'1 


28  THE    STAR    IX    THE    EAST. 

BROTHER  ALEXANDER  LAURIE,   1804. 

"In  all  ages  it  has  been  the  object  of  Freemasonry, 
not  only  to  inform  the  minds  of  its  members,  by  instruct- 
ing them  in  the  sciences  and  useful  arts,  but  to  better 
their  hearts  by  enforcing  the  precepts  of  religion  and 
morality.  In  the  course  of  the  ceremonies  of  initiation, 
brotherly  love,  loyalty,  and  other  virtues  are  inculcated 
in  hieroglyphic  symbols,  and  the  candidate  is  often 
reminded  that  there  is  an  eye  above  which  observeth  the 
workings  of  his  heart,  and  is  ever  fixed  upon  the  thoughts 
and  actions  of  men." 

The  author  of  an  anonymous  pamphlet,  printed  in  the 
year  1804,  entitled  MASONIC  UNION,  says,  "Masonry 
annihilates  all  parties,  conciliates  all  private  opinions, 
and  renders  those,  who,  by  their  Almighty  Father,  were 
made  of  one  blood,  to  be  also  of  one  heart  and  one 
mind,  brethren  bound,  firmly  bound  together  by  that 
indissoluble  tie,  the  love  of  their  God,  and  the  love  of 
their  kind." 

EARL  OF  MOIRA,  1813. 

"You  ought  to  feel  the  incalculable  benefit  which  the 
serious  objects  of  Masonry  must  derive  from  this  public 
display  of  the  sentiment  of  royalty  towards  the  Brother- 
hood ;  this  avowal  from  so  many  of  those  immediately 
connected  with  the  throne,  that  they  make  common 
cause  with  your  welfare  and  your  affections.  Let  us 
carry  this  thought  further.  Let  us  exult  in  the  advantage 
which  may  ensue  to  every  class  in  Britain,  from  the  cir- 
cumstance, that  these  elevated  individuals  could  not  have 
been  present  here,  had  they  not  previously  received  all 
those  solemn  inculcations,  by  which  Masonry  endeavours 
to  dispose  the  heart  of  each  of  the  initiated  to  promote 
the  comfort  of  his  fellow  ....  They  share  with  us  in  the 
glowing  confidence  that  the  beneficence  of  a  superintend- 
ing Father  perpetually  shields  us.  They  participate 
with  us  in  that  sure  hope  of  the  future,  which  makes  our 
present  existence  appear  but  a  speck  in  the  immensity  of 
our  immortal  heritage.  They  are  assimilated  to  us  in  all 
the  generous  affections  of  that  Charity  which  tells  us, 
that  kindness  to  all  must  be  the  oblation  most  acceptable 
to  Him  who,  in  creating  all,  could  have  no  motive  but 
their  happiness." 


THE    STAR    IX    THE    EAST.  29 

H.  R.  H.  THE  DUKE  OF  SUSSEX,  1813. 

u  Masonry  is  one  of  the  most  sublime  and  perfect 
institutions  that  ever  was  formed  for  the  advancement  of 
happiness  and  general  good  to  mankind ;  creating  in  all 
its  varieties,  universal  benevolence  and  Brotherly  Love. 
It  holds  out  allurements  so  captivating,  as  to  inspire  the 
brotherhood  with  emulation  to  deeds  of  glory,  such  as 
must  command,  throughout  the  world,  veneration  and 
applause ;  and  such  as  must  entitle  those  who  perform 
them  to  dignity  and  respect.  It  teaches  us  those  useful, 
wise,  and  instructive  doctrines,  upon  which  alone  true 
happiness  is  founded ;  and  at  the  same  time  affords  those 
easy  paths,  by  which  we  attain  the  rewards  of  virtue;  it 
teaches  us  the  duties  which  we  owe  to  our  neighbour, 
never  to  injure  him  in  any  one  situation,  but  to  conduct 
ourselves  with  justice  and  impartiality;  it  bids  us  not  to 
divulge  the  mystery  to  the  public ;  ^and  it  orders  us  to  be 
true  to  our  trust,  to  be  above  all  meanness  and  dissimu- 
lation ;  and,  in  all  our  avocations,  to  perform  religiously 
that  which  we  ought  to  do." 

ENCYCLOPEDIA  BRITANNICA,  1814. 

"The  structure  of  the  Lodge  is  a  pattern  of  the 
universe ;  and  the  first  entry  of  a  Mason  represents  the 
first  worship  of  the  true  God."  "  The  sun  and  moon  are 
emblems  of  God's  power,  eternity,  omnipresence,  and 
benevolence.  The  ethereal  mansions  of  the  blessed,  for 
possession  of  which  all  men  hope,  are  typified  by  seven 
stars." 

The  mass  of  evidence  here  collected,  which  needs  no 
comment,  will  be  abundantly  sufficient  to  establish  the 
fact,  that  our  best  and  wisest  brethren  have  been  uni- 
formly of  opinion,  that  the  true  design  and  end  of 
Masonry  is  religion.  It  is,  indeed,  in  vain  to  look  for 
excellence  in  any  system  which  is  not  founded  on  this 
basis:  because  all  our  hopes  and  all  our  fears  are  enfold- 
ed in  the  belief  of  a  God,  and  a  future  state  of  rewards, 
to  be  attained  by  faith  and  obedience  to  his  commands, 
and  of  punishments  to  be  inflicted  for  a  wilful  and 
habitual  violation  of  his  laws. 

But  the  design  of  this  little  work  embraces  a  still 
wider  and  more  comprehensive  field  of  enquiry.  I  must 


30  THE    STAR    IN    THE    EAST. 

show  that  the  system  of  Freemasonry  is  more  congenial 
with  the  spirit  of  Christianity  than  with  any  other 
religion  ever  practised  amongst  mankind.  And  this  will 
be  satisfactorily  proved  by  an  attentive  consideration  of 
the  lectures  of  Masonry,  and  the  mechanism  of  initia- 
tion. 


CHAPTER  III. 

CHRISTIANITY  WAS  THE  TKUE  RELIGION  FROM  THE  FALL 
OF  MAN  TO  THE  ESTABLISHMENT  OF  THE  JEWISH 
DISPENSATION. 

Even  the  temporary  system  revealed  to  Moses  was,  in  every  material 
point,  typical  of  the  perfected  Church  of  Jesus  Christ;  and  there- 
fore Speculative  Masonry,  being  early  united  with  Faith  in  Christ, 
ha.=i  in  ail  ages  retained  the  benefits  which  it  derived  from  this  dig- 
nified alliance. 

ALL  religions  profess  essentially  the  same  system  of 
morality ;  but  every  false  scheme  of  divine  worship  was 
but  a  perverted  imitation  of  the  true  one  which  preceded 
it;  therefore  all  the  commendable  parts  of  every  religion 
under  the  sun  are  but  emanations  from  the  original  wor- 
ship of  God.  Now  the  first  form  of  divine  worship 
established  on  the  earth  after  the  unhappy  fall  of  man, 
was  the  system  of  Christianity;  and  consequently  the 
morality  of  every  religion,  how  imperfect  soever,  is  a 
remnant  of  Christian  morality. 

If,  in  this  discussion,  the  Holy  Scriptures  may  be  ap- 
pealed to  as  of  undoubted  authority,  Jesus  Christ  was 
the  Creator  of  the  world.  They  tell  us  that  Christ  "in 
the  beginning  laid  the  foundations  of  the  world,  and  the 
heavens  were  the  works  of  his  hands."1  And  again,  "By 
Him  (Christ)  were  all  things  created  that  are  in  heaven, 
and  that  are  in  earth."2  "All  things  were  made  by 
him,  and  without  him  was  not  any  thing  made  that  was 
made."3  These  passages,  enforced  by  innumerable  others, 
are  sufficient  to  prove  that  Jesus  Christ  was  the  Creator 
of  the  world.  It  will  now  be  shown  that  he  gave  His 
religion  to  the  newly-formed  man. 

The  conditions  being  violated  by  which  the  tenure  of 
life  and  happiness  was  held,  the  parents  of  mankind  were 
expelled  from  Paradise;  and  the  threatened  pains  and 
penalties  were  inflicted  by  a  hand,  which,  while  it 

1  Heb.  i.,  10,  from  Psalm  cii.,  25. 

2  Col.  i.,  10.  3  John  L,  3. 


32  THE    STAR    IX    THE    EAST. 

brandished  the  sword  of  inexorable  justice,  held  out, 
at  the  same  time,  the  golden  sceptre  of  mercy  to  its 
fallen  creatures.  From  the  recollection  of  man's  original 
felicity,  and  to  guard  the  unhappy  race  against  the 
consequences  of  Adam's  delinquency,  the  first  Masons 
adopted  two  significant  tokens,  which  bear  a  striking 
reference  to  the  penitence  of  our  progenitors,  and  to  the 
reverence  and  awe  with  which  they  beheld  the  radiant 
glory  of  God  when  summoned  into  his  presence  to  hear 
pronounced  the  fatal  sentence  of  expulsion,  misery,  and 
death.  Thus  banished  from  the  presence  of  God,  into  a 
world  accursed  for  their  sin,  and  depending  alone  on  their 
own  exertions  for  support,  they  were  reduced  to  the  hard 
necessity  of  using  manual  labour  to  procure  the  neces- 
saries of  life,  and  to  avert  the  evil  of  perishing  for  want 
of  food ;  for  the  earth  was  now  deprived  of  all  its  spon- 
taneous productions  which  contained  the  aliment  essential 
to  the  support  of  human  life.  This  was  a  calamity  almost 
insupportable  to  the  miserable  exiles,  whom  habit  had 
rendered  unfit  for  such  laborious  employment,  increased, 
as  it  was,  by  piercing  reflections  on  the  heinous  nature 
of  sin,  which  had  desolated  a  perfect  creation ;  and  the 
appalling  prospect  of  death,  the  agonies  of  which  struck 
them  with  horror,  even  in  the  beasts  which  were  slain 
for  sacrifice.  These  considerations  bowed  them  down  as 
penitents  before  the  throne  of  God,  and  introduced  an 
habitual  system  of  piety,  which  cheered  their  labours, 
and  removed  the  apprehension  which  the  sentence  of 
death  had  created  in  their  minds.  From  the  fatigue 
consequent  on  their  daily  toil,  and  the  remembrance  of 
the  supplicating  posture  in  which  they  implored  forgive- 
ness, have  arisen  two  other  tokens,  commemorative  of 
these  particulars.  Commiserating  their  unhappy  situa- 
tion, God  gave  the  repentant  transgressors  that  soothing 
promise  of  redemption  which  removed  the  fears  of  death 
eternal;  and  they  hailed  with  joy  the  means  that  should 
exalt  them  to  everlasting  life.  And  hence  originated  the 
fifth  and  last  token,  expressive  of  faith  in  the  promised 
Kedeemer,  and  hope  of  sharing  the  blessings  he  would 
convey  to  mankind.4 

4  It  will  be  necessary  to   point  out  to  the  exalted  Brother  the 
reference  which   this  disquisition   bears  to  the  highest  Degree  of 


THE    STAR    IX    THE    EAST.  33 

Here,  then,  we  have  the  most  intimate  union  between 
Masonry  and  Christianity  from  the  very  fall  of  man;  and 
I  am  not  conscious  of  the  occurrence  of  any  event  which 
had  a  tendency  to  separate  them  down  to  the  present 
time.  Enoch,  a  very  assiduous  Mason,  could  not  be 
willing  to  make  this  innovation,  because  he  was  also,  in 
principle,  a  Christian,5  and  did  not  confine  his  Christianity 
to  the  mere  indulgence  of  private  speculative  opinions 
on  its  mysteries;  but  in  his  charges  and  disquisitions  of 
every  kind,  he  actively  enforced  its  doctrines  by  that 
most  awful  of  all  incentives,  the  denunciations  of  heaven 
against  impenitent  sinners.6  His  faith  in  the  promise  of 
a  mediator  was  so  pleasing  to  God,  that  he  admitted  him 
to  the  possession  of  glory  without  undergoing  the  agonies 
of  temporal  death. 

,  Noah  was  the  next  practical  Mason  we  read  of  in 
Scripture,  or  who  is  noticed  in  our  lectures.  He  did  not 
change  the  principles  of  Masonry,  but  rather  improved 
them  by  adding  another  degree  which  bears  a  direct 
relation  to  the  Christian  faith;  for  the  covenant  was 
renewed  with  him  for  ever;  and  the  precepts  which  he 
inculcated  were  the  very  same  which  the  Apostles  of 
Jesus  Christ  enjoined  on  the  converts  to  Christianity 
when  applied  to  for  a  decision  respecting  ceremonial 
observances.7  From  this  circumstance,  the  professors  of 
our  science  were  distinguished  by  the  significant  appel- 
lation of  Noachidae. 

I  do  not  follow  the  posterity  of  Ham  and  Japhet  in 
their  migrations  into  distant  parts  of  the  world,  though 
they  carried  with  them  the  knowledge  of  Masonry  wrhich 
they  had  acquired  from  their  father,  Noah,  for  this  obvious 

Freemasomy.  Brethren  who  have  been  contented  with  Craft 
Masonry  may  deem  it  irrelevant;  but  in  reality  it  constitutes  the 
essence  and  perfection  of  the  system.  An  eminent  and  reverend 
Brother,  whose  name  stands  very  high  in  Irish  Masonry,  writes  to 
me  thus,  in  the  course  of  a  lengthened  correspondence  on  the  sub- 
ject: •'!  fully  agree  with  you  as  to  the  direct  allusion  in  all  the 
degrees  of  Freemasonry  to  the  Eeligion  of  Christ.  The  light  on  this 
subject  becomes  clearer  in  each  succeeding  Degree ;  and  is,  I  think, 
brought  to  a  full  effulgence  in  the  exquisite  mysteries  of  the ." 

6  "By  faith,  in  Christ,  Enoch  was  translated  that  he  should  not  see 
death;  and  was  not  found,  because  God  had  translated  him:  for 
before  his  translation  he  had  this  testimony,  that  he  pleased  God," 
(fleb.  xi.,  5.) 

6  Jude  5,  14,  15.  7  Acts  xv.,  29, 


34  THE    STAR    IN    THE    EAST. 

reason,  because  they  renounced  the  practice  of  the  true 
religion,  and  applied  our  science  to  purposes  unconnected 
with  its  original  designs,8  and  productive  of  idolatry  and 
atheism.  Their  conduct  therefore  can  have  nothing  to 
do  with  this  discussion,  but  as  it  affords  a  strong  negative 
proof  that  Masonry  was  not  disengaged  from  the  sanctions 
of  religion  by  the  race  who  practised  it  in  primitive 
purity;  and  to  show  the  ruinous  effects  which  must 
necessarily  ensue,  when  temporal  schemes  are  made  to 
supersede  the  awful  concerns  of  eternity. 

We  may  now  safely  pass  on  to  the  time  of  Abraham, 
under  whom  the  union  between  Masonry  and  Christianity 
was  rather  cemented  than  broken.  He  held  more  than 
one  personal  communication  with  Jesus  Christ ;  and  was 
accepted  by  faith  in  the  future  appearance  of  that  divine 
personage,  rendered  perfect  by  obedience  to  His  com- 
mands. To  Abraham  it  was  therefore  covenanted  that 
the  promised  seed  should  arise  from  his  posterity,  who 
should  convey  eternal  blessings  to  the  world ;  and  this 
seed,  says  St.  Paul,  was  Jesus  Christ.9  Through  faith 
in  these  repeated  promises  it  was,  that  all  mankind  were 
saved  during  the  patriarchal  ages,  because  there  never 
existed  any  other  medium  of  salvation,  but  only  the  name 
of  Jesus  Christ ;  "  for  the  passion  and  resurrection  of 
Christ,  through  which  alone  salvation  could  be  had,  with 
the  glory  that  should  follow,  were  articles  of  the  prophets 
as  well  as  the  apostles'  creed."10 

The  sovereignty  given  to  the  tribe  of  Judah  by  Jacob, 
was  pronounced  by  that  patriarch  to  be  only  a  temporary 
dominion,  which  was  to  expire  when  the  universal  ex- 
pectation of 'all  nations  should  appear  to  resume  his  regal 
authority  over  mankind.  And  even  the  Mosaic  dispensa- 
tion, ushered  in  with  all  the  solemnity  which  an  omni- 

8  Bishop  Warburton  says,  (Div.  Leg.,  Bk.  2,  s.  4.)  that,  "  the  mys- 
teries were  instituted  pure ;  and  proposed  the  noblest  end,  by  the 
worthiest  means."    Hence  Isocrates  affirmed  that  the  spurious  Free- 
masonry was  of  the  utmost  importance  to  the  welfare  of  man.     And 
Plutarch,  who  understood  the  system  perfectly,  adds,  that  it  was  "  an 
ancient  opinion,  indelibly  established  in  the  spurious  Freemasonry, 
that  the  universe  was  created  and  upheld  by  a  superior  and  supremo 
Being." 

9  Gal.  iii.,  16. 

10  Dr.  Elljs's  inquiry,  Whence  cometh  knowledge  and  understanding 
to  man  ] 


THE    STAR    IN    THE    EAST.  36 

potent  Being  thought  proper  to  bestow  upon  it,11  was 
but  intended  to  separate  the  Jews  from  the  rest  of  the 
world,  who  were  immersed  in  idolatry,  by  such  a  series 
of  distinctive  observances  as  made  it  impossible,  even  for 
their  own  tribes  to  be  confounded  with  each  other;  that 
the  expected  Saviour  might  proceed  from  a  stock  uncon- 
taminated  with  the  pollutions  of  false  worship. 

This  dispensation  was,  in  every  particular,  typical  of 
the  perfected  church  of  Christ ;  and  was  given  to  intro- 
duce and  restore  a  permanent  religion,  which  was  com- 
pleted by  the  sacrifice  of  its  founder ;  who  opened  the 
door  of  mercy  on  all  mankind,  by  a  full  revelation  of  a 
future  state,  and  an  unequivocal  disclosure  of  the  means 
of  salvation. 

To  prevent  the  Israelites  from  returning  to  the  idola- 
tries they  had  left  behind  them  in  Egypt,  whose  splendid 
and  imposing  ceremonies  were  calculated  to  captivate 
the  human  heart,  and  lead  it  astray  from  the  true  wor- 
ship of  God,  to  follow  the  innovations  of  men ;  Moses 
erected  a  superb  tabernacle  in  the  wilderness ;  for  the 
Israelites  are  upbraided  with  carrying  in  their  wander- 
ings, the  portable  tabernacle  of  Moloch,  and  the  image 
and  star  of  Remphan.12  To  obviate  these  evils,  the 


11  Almost  all  the  circumstances  attending  the  promulgation  of  the 
Jewish  dispensation  have  been  introduced  into  Freemasonry;  and 
the  particular  observances  incorporated  with  its  ceremonial.     The 
divine  appearance  at  the  burning  bush,  the  shoes,  the  rod,  the  serpent, 
and  the  Sacred  Name-  are  equally  embodied  in  the   system.     The 
plagues  of  Egypt,  with  the  signs  which  attended  the  deliverance  of 
the  Israelites  from  captivity,  the  pillar  of  a  cloud  and  of  fire,  the 
mighty  winds,  the  division  of  the  Red  Sea,  the  salvation  of  God's 
people,  and  the  destruction  of  Pharaoh  and  his  host,  the  wanderings 
in  the  wilderness,  the  delivery  of  the  law,  the  building  of  the  taber- 
nacle, and  the  establishment  of  the  hierarchy,  the  order  observed  in 
the  frequent  migrations,  led  by  the  banners  of  each  tribe,  and  other 
important  events,  all  form  parts  of  the  complicated  system  of  Free- 
masonry, and  shew  its  connection  with  the  offices  of  religion  at  that 
remote  period. 

12  This  circumstance  is  recorded  in  the  lectures.     We  are  there 
informed  that  the  prophet  Amos  thus  upbraids  the  Israelites  with 
their  superstitious  backslidings :  **  You  have  carried  about,"  says  he, 
"  during  your  sojournings  in  the  wilderness,  the  tabernacle  of  Moloch, 
and  the  Star  of  Remphan."      This  custom  was  derived  from  the 
Egyptians,  and  consequently  had  been  used   long  before  the  taber- 
nacle of  Moses  was  erected.     It  was,  therefore,  for  the  purpose  of 
preventing  the  Israelites  from  persisting  in  this  idolatrous   practice, 


36  THE    STAR    IN    THE    EAST. 

tabernacle  of  the  true  God  was  set  up ;  constructed  so 
ingeniously  as  to  serve  the  purposes  of  a  temple  for 
divine  worship,  and  to  be  expeditiously  removable  with 
every  change  of  situation  which  they  were  directed  to 
make.  This  tabernacle  was  furnished  with  an  ark,  an 
oracle,  an  altar,  &c.,  and  numerous  services  were  ap- 
pointed to  be  performed  by  the  priests  on  the  authority 
of  God  himself;  which,  while  they  answered  every  pur- 
pose of  present  devotion,  had  a  reference  to  a  future 
dispensation,  which  was  to  continue  to  the  end  of  the 
world.  With  this  people,  then,  the  original  connection 
between  Masonry  and  religion  could  sustain  no  deteriora- 
tion ;  but  an  union  so  genial  and  beneficial  would  be  more 
strongly  cemented,  and  even  assiduously  cultivated  by  all 
its  professors  who  steadfastly  adhered  to  the  true  worship, 
and  with  it  to  primitive  Masonry. 

But  the  Jewish  religion  was  only  a  temporary  dispen- 
sation, instituted  to  prevent  the  true  system  of  divine 
worship  from  being  lost;  and  the  essential  points  of 
that  system  were  preserved  continually  alive  in  men's 
minds  by  a  series  of  types  and  references  which  could 
not  be  misunderstood. 

And  first,  ihe  oblations  which  were  made  by  the 
people  towards  the  erection  of  this  celebrated  edifice 
were  so  many  types  of  the  several  graces  of  Christianity 
The  gold  of  Faith,  the  silver  of  Hope;  the  precious 
stones  of  Charity;  the  blue  colour  of  the  silks,  &c.. 
denoted  the  lifting  up  our  hearts  to  heaven ;  a  privilege 
conveyed  to  mankind  by  the  meritorious  atonement  of 
Jesus  Christ;  the  purple j  our  warfare  and  tribulation  for 
the  sake  of  religion ;  and  the  crimson,  or,  as  the  original 
words  ( tolaghath  shani )  signify,  the  double  scarlet,  the 
joint  love  of  God  and  man. 

The  tabernacle  itself  was  a  distinct  type  of  the  church 
of  Christ,  the  Son  of  God ;  for  as  the  former  was  his 
ceremonial,  so  the  latter  was  his  spiritual  residence.  It 
was  built  due  East  and  West,  and  so  are  all  Christian 
churches,  to  denote  the  rise  and  propagation  of  the 


that  they  were  permitted  to  make  a  tabernacle  for  the  worship  of  the 
true  and  living  God,  and  to  carry  it  about  in  honour  of  Him,  This 
tabernacle  was  furnished  with  an  ark,  an  oracle,  an  altar,  &c.,  like 
those  of  other  nations. 


THE    STAR    IX    THE    EAST.  37 

gospel,  which  was  first  preached  in  the  east,  and  after- 
wards spread  over  the  whole  population  of  the  western 
world,  where  it  now  flourishes  more  abundantly  than  in 
any  other  part  of  the  globe.  It  was  also  intended  to 
show  further,  the  vast  extent  of  the  perfected  church, 
which  should  reach  in  length  from  east  to  west;  in 
breadth  from  North  to  South ;  and  in  compass,  should 
ultimately  include  the  whole  habitable  globe,  and  extend 
from  earth  to  heaven.  The  tabernacle  was  built  rather 
for  the  preservation  of  unity  of  worship,  than  as  a  place 
of  itself  intrinsically  holy,  because  God  is  equally  pre- 
sent in  all  places ;  and  this  is  also  the  peculiar  design  of 
Christian  churches,  for  every  individual  member  of 
Christ  is  a  temple  in  which  the  Holy  Spirit  of  God 
resides. 

The  wisest  and  best  of  men  amongst  the  Israelites, 
united  in  the  most  perfect  bond  of  harmony  and  peace 
to  construct  the  tabernacle  in  the  wilderness,  as  Solo- 
mon's temple  was  afterwards  built,  without  the  use 
of  axe,  hammer,  or  metal  tool ;  so  the  spiritual  build- 
ing of  Christ's  Church  should  be  made  perfect,  with- 
out discord  or  contentious  disputations,  for  God  is  not 
the  author  of  confusion,  but  peace. 

The  three  divisions  of  the  tabernacle,  viz.,  the  outer 
court,  which  was  open  to  the  people;  the  sanctuary, 
into  which  the  priests  were  admitted ;  and  the  holy  of 
holies,  to  which  none  had  access  but  the  high  priest 
alone,  were  typicial  of  the  constitution  of  the  Christian 
church.  The  whole  congregation  of  the  people  are 
denoted  by  the  first ;  the  bishops,  priests,  and  deacons, 
who  perform  the  sacred  offices  of  Christianity,  by  the 
second ;  and  Jesus  Christ  himself,  our  eternal  high 
priest,  by  the  third. 

At  the  dedication  of  the  tabernacle,  the  glory  of  the 
Lord,  in  the  form  of  a  palpable  cloud,  filled  it  within 
and  without,  and  at  length  remained  stationary  over  the 
sanctum  sanctorum.  This  was  figurative  of  Christ's  uni 
versal  presence  in  his  church :  and  the  continual  protec- 
tion which  he  has  promised  to  all  his  faithful  worship- 
pers. A  cloud  was  frequently  used  as  peculiarly  indica- 
tive of  the  Divine  presence.  The  token  of  Noah's 
covenant  was  a  bow  set  in  a  cloud.  God  brought  his 


38  THE    STAR    IN    THE    EAST. 

.people  out  of  Egypt  by  a  pillar  of  a  cloud.  Moses  com- 
muned with  the  Lord  on  Mount  Sinai  in  a  cloud.  The 
dedication  of  the  tabernacle  and  of  the  temple  were 
sanctified  by  God  in  a  cloud.  Jesus  Christ  was  trans- 
figured in  a  cloud ;  ascended  up  to  heaven  in  a  cloud ; 
and  shall  come  in  a  cloud  to  judgment. 

The  sanctum  sanctorum  was  a  type  of  heaven,  whither 
Christ  has  gone  as  our  high  priest  to  intercede  before 
the  throne  of  God  in  behalf  of  his  people.  It  was 
the  immediate  residence  of  the  Deity,  who  dwelt  be- 
tween the  cherubim  of  the  mercy  seat  in  the  form  of  a 
bright  cloud. 

The  typical  meaning  of  the  ark  and  its  appendages  is 
this :  the  ark  itself,  made  of  imperishable  materials,  was 
a  figure  of  Christ's  body.  It  was  composed  of  two  sub- 
stances, wood  and  gold,  typical  of  his  two  distinct 
natures,  the  human  and  divine.  The  three  consecrated 
symbols  it  contained  referred  to  the  three  sacred 
offices  of  Christ;  the  tables  of  the  law  pointed  out 
his  regal  power;  the  rod  of  Aaron  to  his  priesthood; 
and  the  pot  of  manna,  with  which  the  children  of  Israel 
were  fed  in  the  wilderness,  to  his  prophetical  office,  by 
which  the  souls  of  the  faithful  are  fed,  and  nourished. 
The  four  rings  which  supported  the  ark,  denoted  the 
four  gospels;  and  the  buds  on  Aaron's  rod  were  sym- 
bolical of  the  revival  of  the  body  at  the  final  resurrec- 
tion. 

The  mercy  seat  had  a  direct  reference  to  Jesus  Christ, 
who  is  the  true  ttaorfotov  or  propitiatory,  that  reconciled 
mankind  to  the  Father  by  his  meritorious  death.  The 
cherubs,  with  their  wings  extended  over  the  mercy  seat, 
were  emblematical  of  the  angels  who  minister  in  the 
church  of  Christ.13  This  covering  of  the  ark  concealed 

13  The  symbolical  reference  of  the  Cherubim  to  the  four  great 
Jewish  prophets — the  four  Evangelists,  and  to  the  Saviour  of  man- 
kind, is  thus  applied,  in  reference  to  their  compound  form  of  a  man, 
a  HOD,  an  ox,  and  an  eagle.  The  man  is  applied  to  the  prophet 
Isaiah,  because  of  his  prophecy  of  Christ  being  born  of  a  Virgin, 
and  taking  on  himself  the  form  of  a  man.  The  lion  to  Jeremiah, 
because  of  his  loud  and  alarming  denunciations  to  hi.s  rebellious 
countrymen.  The  ox  to  Ezekiel,  because  that  animal  was  the  sym- 
bo1  of  atonement ;  and  it  was  he  who  predicted  the  restoration  of  the 
Tcraple,  and  altar  on  which  such  atonement  was  made.  The  eagle 


THE    STAR    IX    THE    EAST.  39 

the  holy  law  of  God  from  public  view :  so  Christ  pro- 
tects his  people  from  the  effects  of  the  same  law,  whose 
letter  is  eternal  death.14 

The  veil  which  separated  the  holy  from  the  most  holy 
place,  was  the  sacred  partition  which  prevented  mankind 
from  prying  into  the  mysteries  which  were  concealed  in 
this  temporary  dispensation;  but  at  the  crucifixion  of 
Christ  it  was  supernaturally  rent  in  sunder  from  the  top 
to  the  bottom ;  thus  testifying  that  the  typical  worship 
was  no  longer  necessary,  now  the  end  of  all  the  types 
was  come  to  re-establish  the  true  religion;  for  the 
knowledge  which  was  prohibited  under  the  law,  was 
fully  revealed  in  the  gospel;  and  as  there  was  no  access 
to  God  but  through  the  veil,  so  there  can  be  none  in  the 
Christian  dispensation  but  through  the  intercession  of 
Christ. 

ID  the  middle  division  of  the  tabernacle  was  the  altar 


to  Daniel,  because  he  held  communion  with  angelic  beings,  and  was 
favoured  with  visions  in  which  events  were  communicated  which 
extend  throughout  all  time  till  the  end  of  the  world. 

Again ;  the  man  has  been  appropriated  to  Saint  Matthew,  because 
he  furnishes  the  genealogy  of  Christ  as  a  man.  The  lion  to  Saint 
Mark,  because  his  Gospel  commences  with  a  voice  crying  in  the 
wilderness.  The  ox  to  Saint  Luke,  who  begins  with  a  narrative  of 
Zacharias,  the  priest.  The  eagle  to  St.  John,  because  in  his  Gospel 
he  treats  of  the  divinity  of  Christ ;  and  as  an  eagle  soaring  to 
heaven  in  the  Apocalypse. 

The  Cherub  was  also  a  symbol  of  the  Messiah.  The  man  of  his 
numan  nature ;  the  lion,  as  being  the  lion  of  the  Tribe  of  Judah ; 
the  ox,  because  he  was  a  priest — that  animal  being  the  emblem  of 
sacrifice ;  and  the  eagle  of  his  divine  nature. 

14  it  There  I  will  meet  with  thee ;  and  I  will  commune  with  theo 
from  above  the  mercy  seat,  from  between  the  two  cherubims  which 
are  upon  the  ark  of  the  testimony,  of  all  things  which  I  will  give 
thee  in  commandment  unto  the  children  of  Israel."  (Ex.  xxv.,  22.) 
On  this  passage  Saint  Gregory  observes  :  "  The  propitiatory  signifies 
the  Redeemer  of  the  world ;  and  the  two  cherubims  looking  on  each 
other  denote  that  the  Old  and  New  Testaments  equally  agree  con- 
cerning the  one  Mediator;  the" former pointeth  out,  the  latter  exhibit- 
eth."  Cyril  also,  in  his  work  on  the  Incarnation,  says,  that  the 
mercy  seat  is  a  symbol  of  Christ.  And  Calvin  clearly  explains  all 
the  symbolic  meanings  of  the  cherubim  thus :  "  By  the  stretching 
out  of  their  wings  is  meant,  their  readiness  to  do  the  will  of  God. 
By  looking  towards  the  mercy  seat,  they  wait  to  know  his  will  and 
pleasure.  And  being  joined  to  the  propitiatory,  symbolizes  that  by 
the  advent  of  Christ,  the  heavens  were  opened,  and  the  ungels  ascend 
and  descend  for  the  benefit  of  true  believers." 


40  THE    STAR   IN    THE    EAST. 

of  incense,  which  was  symbolical  of  Christ,  through 
whom  mankind  offer  up  their  prayers  as  incense,  and  the 
lifting  up  of  their  hands  as  an  evening  sacrifice.  The 
crown  of  gold  was  figurative  of  Christ's  regal  dignity,  and 
the  horns  were  expressive  of  his  power.  No  incense  was 
offered  but  upon  this  altar;  and  no  prayers  are  efficacious 
but  such  as  are  offered  through  Christ.  The  shew  bread 
was  typical  of  the  disciples  of  Christ  in  all  ages  of  the 
world,  who  are  nourished  by  his  doctrine  to  their  final 
salvation;  for  Christ  was  the  true  bread  of  life.  The 
golden  candlestick15  denoted  the  superior  illuminations 
derivable  from  the  operation  of  God's  Holy  Spirit  under 
the  gospel  dispensation ;  the  light  was  typical  of  the 
word  of  God,  and  the  oil  of  the  graces  and  perfections 
of  Christian  holiness. 

In  the  outer  court  was  the  altar  for  sacrifices,  which 
was  also  symbolical  of  our  Saviour,  whose  sacrifice  upon 
the  altar  of  the  cross  was  daily  prefigured  by  the  in- 
numerable sacrifices  which  were  here  offered  for  sin. 
The  laver  symbolized  the  regeneration  of  baptism,  which 
is  the. sacred  rite  of  admission  into  the  Christian  church. 

The  boards  or  pillars  which  supported  the  tabernacle 
were  emblematical  of  all  faithful  Christians,  who  are 
represented  in  Scripture  as  pillars  in  the  temple  of  God  ; 
the  bars  referred  to  the  ministers  of  Christ's  church ;  and 
Christ  himself  is  the  foundation,  depicted  by  the  bars 
and  sockets;  and  as  there  were  two  sockets  under  every 

15  The  golden  candlestick,  with  its  burning  and  shining  lights,  both 
in  the  tabernacle  and  temple,  was  an  ordinance  of  the  Deity,  to  keep 
alive  in  the  minds  of  his  people  the  various  manifestations  of  his  divine 
person  and  will  in  the  patriarchal  ages.  Fire  and  light  were  the  uni- 
form tokens  of  his  appearance.  Sometimes  shining  with  a  mild  and 
gentle  radiance,  like  the  inferior  luminaries  of  a  Mason's  lodge,  and 
at  others,  flaming  fiercely  amidst  clouds  and  darkness  and  thunder- 
ings  and  noise.  To  Adam  he  manifested  himself  in  the  Shekinah, 
which  kept  the  gates  of  paradise ; — to  Abel,  and  Enoch,  and  Noah, 
the  Deity  appeared  in  a  flame  of  fire.  Nor  were  the  appearances 
changed  when  he  visited  Abraham,  Isaac,  and  Jacob.  To  Moses  in 
the  bush,  and  to  the  Israelites  in  the  wilderness,  fire  was  his  constant 
symbol.  From  these  precedents,  the  adherents  of  a  false  religion 
proceeded  to  pay  adoration,  and  make  votive  offerings  to  fire  as  a 
deity;  and  the  sun  being  the  largest  body  of  tire  in  the  visible  uni- 
verse, they  conceived  his  divine  residence  to  be  in  that  planet,  and 
made  it  accordingly  the  chief  object  of  their  worship,  as  being  the 
majestic  original  of  the  sacred  element  which  was  kept  continually 
alive  in  the  hallowed  recesses  of  their  temples. 


THE    STAR    IX    THE    EAST.  41 

pillar,  so  they  were  intended  to  denote  the  two  natures 
of  Christ. 

It  will  be  seen,  that,  in  following  the  arrangement  of 
the  Master  Mason's  (or  more  properly  the  Past  Master's) 
lecture,  I  have  be.en  as  concise  as  possible  in  enumerat- 
ing the  typical  applications  of  the  tabernacle  and  its 
appendages  to  Christianity,  which  was  the  true  religion 
on  which  Judaism  was  engrafted,  for  wise  and  inscruta- 
ble purposes;  and  if  we  examine  the  services  and  other 
component  parts  of  the  institution  itself,  we  shall  find 
that  they  all  point  equally  to  the  same  event,  the  coming 
of  Shiloh  predicted  by  Jacob  while  the  Israelites  were  in 
Egypt;  and  the  full  establishment  of  Christianity,  by 
the  total  subversion  of  this  temporary  and  figurative 
institution. 

The  Annual  Sacrifices  were  typical  of  the  sacrifice  of 
Christ.  They  cleansed  the  sinner  from  all  moral  as  well 
as  ceremonial  defilement;  but  a  repetition  of  them  every 
year  was  essential,  because  of  the  imperfection  of  a 
system  which  necessarily  ordained  that  one  man  should 
atone  for  another ;  but  the  one  sacrifice  of  Christ,  God 
as  well  as  man,  purifies  the  conscience  for  ever  from  sin. 
The  burnt  offerings  were  also  typical  of  the  same  Divine 
personage.  They  were  burnt  without  the  camp,  and 
Christ  was  sacrificed  without  the  city.  Their  blood  was 
sprinkled  on  the  ark  of  the  covenant  to  propitiate  the 
Deity  who  dwelt  between  the  cherubims;  and  Christ's 
blood  was  poured  out  in  the  face  of  heaven  as  a  sacri- 
fice of  a  sweet-smelling  savour,  to  wash  away  the  sins 
of  men. 

The  scape  goat,  the  paschal  lamb,  the  cities  of  refuge, 
the  daily  sacrifices,  the  temple,  were  equally  types  of 
Christ;  as  the  jubilee  was  of  the  Gospel,  and  Mount 
Zion  of  the  Church.  It  is,  in  fact,  unnecessary,  in  a  dis- 
quisition of  this  nature,  to  multiply  evidences  for  the 
purpose  of  proving  that  the  entire  system  of  Judaism 
was  typical  of  Christianity;  and  consequently  that  salva- 
tion was  then,  as  now,  suspended  on  the  indispensable 
condition  of  faith  in  the  Mediator.  And  this  was  not 
an  obscure  doctrine,  partially  understood  by  the  Jews ; 
for  their  prophets  were  continually  sounding  it  in  their 
ears,  and  there  was  scarcely  a  generation  from  Moses  to 


12  THE    STAR    IN    THE    EAST. 

Malaclii  which  did  not  hear  it  enforced  by  the  awful 
sanction  of  rewards  and  punishments. 

Hence  as  "  the  glad  tidings  of  salvation  to  be  attained 
through  Christ,  were  as  ancient  as  the  time  of  man's 
sin;"16  and  as  they  were  constantly  and  unequivocally 
acknowledged  by  patriarchs  and  prophets  until  the 
actual  appearance  of  Christ  upon  earth ;  we  may  safely 
pronounce  that  the  one  true  and  unchangeable  religion, 
which  extends  from  the  beginning  to  the  end  of  time, 
and  has  hitherto  been  distinguished  by  the  express  appro- 
bation of  God  in  every  gradation,  is  that  which  is  now 
known  by  the  significant  appellation  of  Christianity. 
But  genuine  Speculative  Masonry  has  been  alone  pre- 
served by  the  race  of  men  who  were  the  conservators  of 
this  religion ;  it  follows,  therefore,  that  Speculative 
Musons,  in  every  age  of  the  world,  have  been  the  ex- 
clusive professors  of  the  true  religion,  or  Christianity; 
and  hence  Masonry  and  religion  have  been  cemented 
from  the  creation  to  the  present  time.  % 

16  Joseph  Mede. 


CHAPTER  IV. 

EVERY  EVENT  ALLUDED  TO  IN  THE  HISTORICAL  PART 
OF  THE  MASONIC  LECTURES,  HAS  A  DIRECT  REFERENCE 
TO  JESUS  CHRIST,  OR  THE  CHRISTIAN  RELIGION. 

THE  system  which  is  now  practised  under  the  deno- 
mination of  Freemasonry  was  originally  an  intellectual 
pursuit,  which  had  God  and  his  worship  for  its  so  e  ob- 
ject of  meditation,  and  consequently  was  not  by  any 
means  connected  with  a  mechanical  craft.  Its  name 
corresponded  with  its  nature,  for  it  was  designated  by  a 
term  signifying  LIGHT,1  purity,  or  perfection.  To  trace 
the  origin  of  its  present  appellation  through  all  its  vari- 
ous ramifications,  amidst  the  gloomy  days  when  igno- 
rance and  barbarism  had  overrun  the  world,  were  a 
forbidding  and  almost  an  useless  task.  We  know  that 
those  ages  abounded  in  operative  architects,  who,  taking 

1  *'  The  Star."  says  Hales,  (Chron.,  vol.  i.,  fo.  73.)  "  seen  by  the 
eastern  Magi,  could  not  have  been  an  ordinary  star  or  meteor;  for 
when  it  reappeared  on  their  way  to  Bethlehem,  it  conducted  them 
till  it  came  and  stood  over  the  house  where  the  young  child  was. 
It  was  probably  the  same  glory  of  the  Lord  which,  on  the  night 
of  the  nativity,  shone  round  about  the  pious  shepherds  near 
Bethlehem;  and  might,  therefore,  have  been  of  a  globular  form, 
which  ascended  into  the  heavens,  along  with  the  celestial  choir, 
and  might  have  been  seen  in  its  ascent  by  the  Magi,  at  the 
distance  of  five  or  six  hundred  miles,  diminished  to  the  size  of  a  star 
or  meteor;  and  rising  from  the  land  of  Judea,  in  the  south-west 
quarter  of  the  horizon ;  an  unusual  region,  which  must  have  strongly 
attracted  their  notice  and  attention.  And  if,  according  to  Theo- 
phylact,  these  Magi  were  the  descendants  of  Balaam,  the  celebrated 
Chaldean  divine,  who  prophesied  of  the  Star  to  rise  out  of  Jacob,  and 
the  Sceptre  from  Israel ;  and  also  of  the  school  of  Daniel  the  prophet 
at  Babylon,  who  was  appointed  Archimagus  by  Nebuchadnezzar,  and 
foretold  the  precise  time  of  the  coming  of  Messiah  the  Prince ;  we 
may  naturally  account  for  their  journey  to  Jerusalem  ; — their  inquiry 
— their  excessive  joy  on  the  reappearance  of  the  Star;  and  their 
adoration  of  the  divine  child,  who  was  indeed  a  '  LIGHT  to  lighten  the 
Gentiles,  and  a  glory  to  his  people  Israel ;'  the  dayspring  (q  avatolri) 
from  on  high ;  the  bright  and  morning  star ;  the  day  star  which  rises 
in  our  hearts." 


44  THE    STAR    IN    THE    EAST. 

advantage  of  the  inanity  of  the  few  speculative  Masons 
who  continued  to  practise  our  science  in  its  native 
purity,  boldly  pronounced  themselves  the  sole  conser 
vators  of  Masonry  ;2  while  the  unassuming  Essenes  were 
incompetent  to  unmask  the  pretenders,  or  to  refute  iheir 
confident  assumption  of  our  peculiar  privileges. 

The  historical  part  of  our  lectures  has  an  undoubted 
reference  to  something  of  a  higher  and  more  exalted 
nature  than  the  mere  construction  of  sumptuous  edifices  ;3 
something  which  embraces  the  vital  part  of  religion, 
and  points  to  an  exaltation  from  the  grave  of  sin,  and 
redemption  from  eternal  death.  Privileges  which  were 

2  I  extract  a  passage  from  an  article  in  the  Freemasons'  Quarterly 
Review,  by  Bro.  Goodwyn  of  Taunton,  which  bears  on  this  subject. 
:i  Grand  Masters  Alfred  and  Athelstane  induced  a  number  of  them 
(the  Freemasons)  to  come  into  this  country,  in  order  to  build  their 
castles,  churches  and  convents,  and  to  re-establish  the  operations  of 
the  craft.     The  foreign, artists  who  accepted  these  invitations,  were 
some  o*"  those  few  who  had  survived  the  ravages  of  the  barbarous 
tribes,  and  who  were  Christians,  and  most  of  their  leaders  and  directors 
were  Clergymen;  which  fact  is  one  of  the  most  substantial  proofs 
that  can  be  offered,  that  it  was  not  for  their  assistance  in  the  Operative 
art  alone  they  were  invited  to  England  ;  but  also,  that  the  Masters 
and  Warders,  being  clergymen,  and  as  must  be  thereby  inferred,  men 
of  morals  and  learning,  they  might  be  the  more  eminently  qualified  to 
teach  and  instruct  the  Speculative  science,  whilst  the  Operatives  were 
engaged  in  the  erection  of  those  edifices  which  the  propagation  of 
S,  eculative  Masonry,  and  the  establishment  of  those  laws  which  will 
e\er  throw  the  brightest  lustre  on  the  pious  and  learned  Alfred's 
reign,  rendered  necessary."  (Vol.  Hi.,  p.  287;)     It  will  be  unnecessary 
for  me  to  express  my  opinion  that  this  is  a  correct  view  of  the  case. 

3  Calcott  informs  us  that  "in  the  minority  of  King  Henry  VI.,  a 
very  respectable  Lodge  was  held  at  Canterbury,  and  that  a  coat  of 
arms,  much  the  same  as  that  of  the  London  Company  of  Freemen 
Masons,  was  used  by  them  ;  whence  it  is  natural  to  conceive  that  the 
said  Company  is  descended  from  the  ancient  fraternity ;  and  that  in 
former  times,  no  man  was  made  free  of  that  Company,  until  he  was 
initiated  in  some  Lodge  of  Free  and  Accepted  Masons,  as  a  necessary 
qualification.  And  it  not  only  appears,  that,  before  the  troubles  which 
happened  in  the  reign  of  this  unfortunate  prince,  Freemasons  were 
universally  esteemed,  but  even  King  Henry  himself  was  made  a  Mason 
in  the  year  1442,  and  many  lords  and  gentlemen  of  the  court,  after 
his  example,  solicited  and  obtained  admission  into  the  fraternity. 
And,   by  what  follows,  we  find  how  very  intent  this  prince  was  to 
acquire  some  knowledge  of  the  fundamental  principles,  history,  and 
traditions  of  the  Royal  Art,  even  before  he  was  initiated;  and  from 
whence  may  also  be  gathered  many  of  the  original  principles  of  the 
ancient   society,    on   which    the    institution    of    Freemasonry   was 
engrafted." 


THE    STAR    IN    THE    EAST.  45 

wrought  out  by  the  great  Author  and  Finisher  of  our 
faith  and  which  consequently  refer  to  him  as  the  object 
of  their  illustration  and  fulfilment. 

The  first  great  event  to  which  our  lectures  refer,  (for 
I  shall  take  them  in  chronological  order,  and  not  as  they 
occur  in  the  illustrations,)  is  the  creation  of  the  world.4 
This  work  was  performed  by  Jesus  Christ,  and  therefore 
its  reference  to  the  Christian  religion  need  scarcely  be 
insisted  on.  Like  the  initiation  into  the  first  degree  of 
Masonry,  there  was  nothing  before  the  creation  but  dark- 
ness, a  void  space  and  undistingushable  confusion.  But, 
from  this  darkness,  at  the  all  powerful  word  of  Christ, 
sprang  a  light  of  inconceivable  brightness,  which  illumi- 
nated the  newly-created  universe ;  like  the  light  which 
bursts  on  the  aspirant's  soul,  when  the  bandages  of 
ignorance  are  removed,  and  he  beholds  the  first  cheering 
ray  of  truth  emanate  from  the  shining  light  of  integrity 
and  devotion. 

"Abel  offered  a  more  acceptable  sacrifice  than  his  bro- 
ther Cain."5 

The  institution  of  sacrifices,  at  the  fall,  was  intended 
to  keep  alive  the  great  sacrifice  of  atonement  by  which 
Jesus  Christ  should  expiate  the  consequences  of  Adam's 
sin.  These  sacrifices  were,  therefore,  ordained  to  be 
bloody,  as  more  expressly  typical  of  that  great  event. 
And  this  was  the  sole  intention  of  an  ordinance  which, 
abstractedly  considered,  could  possess  no  efficacy  what- 
ever. For  what  is  there  in  the  simple  act  of  killing  a 
beast,  and  offering  certain  parts  of  its  body  and  blood  on 
an  altar,  that  is  capable  of  appeasing  the  just  wrath  of  an 
offended  God?  The  sacrifice  of  Abel  derived  its  merit, 
principally,  from  the  expression  of  faith  in  the  antitype, 
and  obedience  to  the  commands  of  God.  And  these,  accord- 
ingly, have  been  essential  conditions  of  salvation  from 
the  origin  of  terrestrial  things ;  and  will  remain  so  to  the 
end  of  time.  Hence,  at  the  emigrations  from  Shinar, 
we  find  that  every  tribe  which  colonized  any  other  part  of 
the  globe,  preserved  the  rite  of  sacrificing  pure  and 
uncontaminated  with  the  adulterations  of  religion;  and 

4  F.  C.  Lect.,  Sec.  2.     Freemasonry  would  make  us  acquainted 
with  this  important  fact,  if  all  existing  records  were  destroyed. 
5E,  A;  P/Lect.,  Sec,  3. 


THE    STAR    IN    THE    EAST. 

thus  with  the  type  an  indistinct  knowledge  of  the  anti- 
type was  preserved  in  every  nation  of  the  world  ;  and 
the  idea  of  one  dying  as  an  expiation  to  the  gods,  was 
not  only  believed,  but  practised  in  every  system  of 
religion  which  prevailed  among  mankind,  whether  Jew 
or  Gentile;  and  the  only  reason  why  Abel's  sacrifice  was 
approved,  and  that  of  Cain  rejected,  was  because  the 
former  being  bloody,  retained  the  typical  reference  to 
the  great  atonement,  and  the  latter  being  unbloody, 
was  offered  in  disobedience  to  God's  commands.  But 
Abel  himself  was  an  emment  type  of  Christ.  Abel  was 
a  shepherd;  Christ  styles  himself  the  good  shepherd. 
Righteous  Abel  was  the  first  martyr  for  religion,  and  was 
offered  to  God  as  a  pure  and  holy  sacrifice;  Christ,  too, 
was  offered  without  spot,  as  a  martyr  for  the  sins  of  the 
world.  Abel  was  slain  through  envy,  so  was  Christ;  and 
as  the  offering  of  Abel  was  acceptable  to  God,  so  also 
was  the  offering  of  Christ. 

"Noah  was  a  just  and  upright  man,  and  obtained  sal- 
vation in  the  ark,  when  all  the  human  race  perished  in 
the  flood,  except  himself  and  righteous  family."6 

This  event  refers  to  the  salvation  which  arises  by  vir- 
tue of  Christ's  sacrifice,  and  the  admission  to  it  by  the 
rite  of  baptism.  The  punishment  which  God  has  threat- 
ened to  inflict  on  a  guilty  world,  may  be  averted  by 
taking  refuge  under  the  meritorious  atonement  of  Christ, 
as  Noah  avoided  the  deluge  by  entering  into  the  ark, 
which  floated  on  the  waters  of  destruction;  while  they 
overwhelmed  all  the  faithless  and  unbelieving,  who 
rejected  the  ark  of  safety  which  God  had  provided,  undei 
the  deceitful  expectation  that  his  threatenings  would 
never  be  executed. 

The  terrible  nature  of  this  judgment  has  induced  the 
unbelievers  of  the  present  day  to  pronounce  it  fabulous, 
But  there  is  no  fact  better  attested,  equally  from  the 
testimony  of  sacred  and  profane  writers,  and  from  the 
deductions  of  reason.  Many  heathen  authors  have  re- 
corded the  circumstances  of  that  tremendous  display  of 
God's  power  and  justice;  and  St.  Peter  refers  to  it  as 
expressly  typical  of  our  admission  into  the  Christian 
covenant.7  There  exists  a  tradition  of  it  in  every  nation 

6  E.  A.  P.  Lect.,  Sec.  3.  7 1  Pet.  iii.,  23 


THE    STAR    IX    THE    EAST.  47 

under  heaven  ;8<  and  the  memory  was  preserved  amongst 
the  ancient  idolaters  in  their  mysteries;  all  of  which  bore 
an  undoubted  reference  to  this  fact. 

"At  the  grand  festival  which  Abraham  gave  at  the 
weaning  of  his  son  Isaac,  Sarah  detected  Ishmael,  the  son 
of  Hagar,  the  Egyptian  bondwoman,  in  the  act  of  teasing 
and  perplexing  her  son.  She,  therefore,  remonstrated 
with  Abraham,  saying,  'Cast  out  this  bondwoman  and 
her  son,  for  the  son  of  this  bondwoman  shall  not  be  heir 
with  my  son,  even  with  Isaac.'  She  spake  under  the 
impulse  of  Divine  inspiration;  well  knowing  that  from 
Isaac's  loins  should  issue  a  mighty  people,  who  should 
serve  the  Lord  with  freedom,  fervency,  and  zeal ;  and 
fearing  that  from  too  familiar  an  intercourse  with  a  person 
of  Ishmael's  slavish  extraction,  the  pure  stock  set  apart 
for  the  preservation  of  God's  true  worship  might  become 
contaminated  with  the  degenerate  vices  of  slavery."9 

This  transaction  is  said  by  St.  Paul  to  be  allegorical  of 
the  two  covenants  of  Judaism  and  Christianity.  Ishmael 
was  born  after  the  flesh,  Isaac  after  the  spirit,  by  the 
immediate  agency  of  God  himself,  which  shews  the 
superiority  of  the  Christian  over  the  Jewish,  or  any 

8  "  It  will  appear  from  many  circumstances  in  the  more  ancient 
writers,  that  the  great  patriarch,  Noah,  was  highly  reverenced  by  his 
posterity.     They  looked  up  to  him  as  a  person  peculiarly  favoured 
by  heaven,  and  honoured  him  with  many  titles  ;  each  of  which  had  a 
reference  to  some  particular  part  of  his  history.     They  sttled  him 
Prometheus,  Deucalion,  Atlas,  Theuth,  Zuth,  Xuthus,  Inachus,  Osiris. 
When  there  began  to  be  a  tendency  towards  idolatry,  and  the  adora- 
tion of  the  sun  was  introduced  by  the  posterity  of  Ham,  the  title  of 
Helius,  among  others,   was  conferred  upon  him.     They  also  called 
him  Mev  and  Mas,  which  is  the  Moon,  the  secret  meaning  of  which 
name  I  shall  hereafter  shew.     When   colonies  went  abroad,  many 
took  to  themselves  the  title  of  Minyadae  and  Minyae  from  him ;  just 
as  others  were  denominated  Achsemenidae,  Auritse,  Heliadae.  from  the 
Sun.     People  of  the  former  name  are  to  be  found  in  Arabia,  and  in 
other  parts  of  the  world.     The  natives  at  Orchomenos  were  styled 
Minyae;  as  were  also  some  of  the  inhabitants  of  Thessaly.     It  was 
the  ancient  name  of  the  Arcadians,  interpreted  Setyvircu,  Lunares ; 
but  grew  obsolete.     Noah  was  the  original  Zeus  and  Dios.     He  was 
the  planter  of  the  vine,  and  the  inventor  of  fermented  liquors ;  whence 
he  was  denominated  Zeuth,  which  signifies  ferment ;  rendered  Zsvs 
by  the  Greeks.     He  was  also  Dionusos,  interpreted  by  the  Latins 
Bacchus,  but  very  improperly.     Bacchus  was  Chus,  the  grandson  of 
Noah ;  as  Ammon  may  be  in  general  esteemed  Ham,  so  much  reve- 
renced bv  the  Egyptians."     (Bryant,  Anal.,  8vo.  ed.,  vol.  iii..  p.  7.) 

9  E,  A."  P.  Lect.,  Sec.  6. 


48  THE    STAR    IN    THE    EAST. 

other  religion :  the  latter  generate  to  bondage,  and  are 
merely  ceremonial ;  the  former  is  perfectly  spiritual,  and 
leads  to  everlasting  life. 

"  Abraham  offered  his  son  Isaac  in  sacrifice,  when  it 
pleased  the  Lord  to  substitute  a  more  agreeable  victim 
in  his  stead."10 

As  Isaac  was  an  express  type  of  Christ,  so  this  event 
pointed  out  the  great  atonement;  Isaac  was  named  by  a 
celestial  messenger  before  he  was  born,  so  was  Christ; 
Isaac  carried  the  wood  on  which  he  was  offered,  and 
Christ  bare  the  cross  on  which  he  was  crucified ;  Isaac 
was  offered  on  Mount  Moriah ;  Christ  was  offered  on  an 
adjoining  mountain ;  Isaac  was  to  suffer  by  his  father's 
hand;  and  whose  sword  was  it  that  pierced  Christ?  Isaac 
was  redeemed  from  death  three  days  after  Abraham  was 
commanded  to  offer  him  up ;  and  Christ  was  raised  from 
the  dead  three  days  after  his  actual  crucifixion.  And 
lastly,  Isaac  became  the  father  of  the  Jews,  as  Christ  is 
the  universal  father  of  Christians.  How  can  these  very 
extraordinary  coincidences  be  accounted  for,  on  any  other 
principle  than  type  and  antitype  ?  And  who  can  sit  in 
a  Masons'  Lodge  and  hear  them  expatiated  on,  without 
feeling  a  conviction  that  the  lectures  of  Masonry  have  a 
clear  and  indissoluble  connection  with  the  sacred  truths 
of  religion? 

"Jacob  was  the  beloved  son  of  Kebecca,  the  wife  of 
Isaac,  &c.,  &c.  To  escape  from  the  fury  of  his  brother 
Esau,  &c.,  &c.,  he  was  sent  by  his  mother  into  Mesopo- 
tamia, &c.  Fatigued  with  his  journey  he  lay  down  to 
rest,  &c.,  and  dreamed  a  remarkable  dream.  A  LADDER, 
whose  foot  was  planted  on  the  earth,  and  whose  top 
reached  to  the  heavens,  was  filled  with  angelic  messen- 
gers ascending  and  descending,  and  surmounted  by  the 
majesty  of  God,  &c.,  &c.  In  this  place  the  Lord  entered 
into  a  solemn  league  and  covenant  with  Jacob,  &c., 
&c.,  &C."11 

This  ladder,  which  thus  connected  heaven  and  earfh, 
had  a  plain  reference  to  that  religion  which  conveys  to 
man  the  privilege  of  unrestricted  communication  with 
God,  by  means  of  prayer  and  meditation;  and  the  minis- 
tration of  angels,  as  messengers  of  heaven,  is  plainly 

10  E.  A.  P.  Lect*,  Sec.  3.  »  Ibid. 


THE    STAR    IX    THE    EAST.  49 

pointed  out.  The  angels  attended  our  Saviour  in  every 
step  of  his  divine  mission.  His  incarnation  was  an- 
nounced by  an  angel ;  his  birth  was  carolled  by  choirs 
of  angels;-  they  watched  with  intense  interest  every 
gradation  of  his  great  mediatorial  undertaking.  They 
were  continually  ascending  or  descending,  to  convey 
tidings  or  to  bring  consolation;  while  his  heavenly 
Father,  from  the  summit  of  the  ladder,  beheld  his  conflict 
with  the  powers  of  darkness;  saw  him  lead  captivity 
captive;  rejoiced  in  his  transcendent  victory  over  death 
and  hell ;  and  at  length  received  him  amidst  the  triumph- 
ant acclamations  of  the  heavenly  host. 

''Jacob  wrestled  with  an  angel,  and  his  successful 
contention  was  crowned  with  a  blessing  for  himself  and 
his  posterity."12 

The  perseverance  of  Jacob  in  his  contest  with  the  Son 
of  God, — for  the  holy  personage  who  appeared  to  him  at 
Peniel  was  no  other  than  the  second  person  in  the 
Trinity, — shews  the  necessity  of  continual  application 
for  mercies,  by  prayer,  if  we  expect  to  receive  an  answer 
to  our  petitions;  for  it  was  to  this  principle  that  Jacob 
was  indebted  for  the  blessing  of  God. 

"Moses  took  off  his  shoes  by  the  command  of  God,  at 
the  burning  bush  in  Mount  Horeb,  that  he  might  be 
ready  to  offer  up  his  prayers  to  the  Almighty ;  to  thank 
him  for  mercies  received,  crave  pardon  for  past  offences, 
and  implore  his  aid  and  protection  in  all  future  endea- 
vours."13 

This  extract  carries  with  it  its  own  interpretation. 
Prayer  is  an  act  of  religion;  our  lectures  recommend 
prayer;  we  practise  it  in  every  step  of  our  proceedings; 
and,  therefore,  it  is  preposterous  to  argue  that  religion 
is  excluded  from  our  institution. 

"A  great  and  mighty  wind  blew,  first  from  the  east  to 
facilitate  the  passage  of  the  Israelites  over  the  Red  Sea 
in  their  escape  from  Egyptian  bondage ;  and  then  from 
the  opposite  point  of  the  compass,  which  overwhelmed 
Pharaoh  and  his  host  in  their  attempt  to  follow  them."14 

This  deliverance,  which  was  preceded  by  the  sacrifice 
of  the  passover,  prefigured  the  deliverance  of  mankind 

»  E.  A.  P.  Lect.,  Sec.  3.  l3  E.  A.  Lect.,  Sec.  2. 

»  E.  A.  P.  Lect.,  Sec.  1. 
8 


50  THE    STAR    IN    THE    EAST. 

from  sill  by  Jesus  Christ,  denoted  by  the  sacrifice  of  the 
immaculate  paschal  Lamb,  of  which  a  bone  was  forbid 
to  be  broken.  The  passage  through  the  Red  Sea  refers 
to  baptism ;  for  as  the  Israelites  were  obliged  to  pass 
through  the  water  before  they  could  receive  possession 
of  the  promised  land,  so  it  is  necessary  for  Christians  to 
be  purified  with  the  waters  of  baptism  before  they  can 
obtain  a  title  to  the  kingdom  of  heaven. 

"The  pillar  of  a  cloud  and  of  fire  are  thus  represented 
in  a  Mason's  lodge :  *****  They  were  a  light  and 
a  guide  to  the  Israelites  in  their  escape  from  the  pro- 
tracted oppression  of  Egypt ;  and  also  preceded  Pharaoh 
and  his  host  to  destruction  in  the  Red  Sea."15 

The  Israelites,  who  followed  this  pillar  of  a  cloud  by 
day,  and  of  fire  by  night,  represent  the  whole  community 
of  Christians  following  Jesus,  the  Captain  of  their  salva- 
tion ;  and  were  they  to  forsake  the  path  which  he  has 
marked  out  for  them,  they  would  soon  be  left  to  the 
uncertain  guidance  of  their  own  inventions;  and,  like 
Pharaoh  and  his  host,  would  perish  in  the  sea  of  destruc- 
tion. 

"The  Israelites  were  a  rebellious  and  disobedient 
people;  and  were  sentenced  to  wander  in  the  wilderness 
forty  years.  Here  they  were  miraculously  sustained  by 
the  mighty  power  of  God.  Bread  was  given  to  them 
from  heaven,  and  \vater  issued  from  the  dry  rock  at  the 
word  of  Moses,"  &c.,  &c.16 

The  chequered  scenes  of  good  and  evil  to  which  Chris- 
tians are  subject  in  this  probationary  state,  are  aptly 
compared  to  the  miseries  and  fluctuations  of  the  Israel- 
ites during  their  sojournings  in  the  wilderrjess;  and 
should  make  us  anxious  for  a  better  country,  a  house  not 
made  with  hands,  eternal  in  the  heavens.  The  manna 
pointed  to  Jesus  the  true  bread  of  life ;  the  rock  from 
which  water  was  extracted  by  the  .agency  of  the  miracu- 
lous rod  of  Moses,  had  a  reference  to  that  fountain  of 
living  waters,  of  which  he  who  drinks  shall  thirst  no 
more;  the  stretching  out  of  Moses'  arms  while  the 
Amalekites  were  subdued,  was  an  emblem  of  the  con- 
quest of  sin  and  Satan,  by  the  extension  of  Christ's  arms 
upon  the  cross;  the  brazen  serpent  elevated  on  a  pole,  that 

w  F.  C.  Lect.,  Sec.  2.  '*  M.  M.  Lent,,  Sec.  5. 


THE  STA,1  IN  THE  EAST.  51 

the  Israelites  might  look  thereon  and  be  healed,  was  sym- 
bolical of  Christ's  body  exposed  on  the  cross  for  the 
salvation  of  sinners;  and  the  blood  of  the  sacrifices  signi- 
fied the  blood  of  Christ,  the  seal  of  the  covenant,  by 
which  our  sins  and  iniquities  are  purged  and  done  away. 

"  Moses  caused  a  tabernacle  to  be  erected  in  the  wil- 
derness as  a  repository  for  the  tables  of  the  law,  as  well 
as  a  place  for  the  solemnization  of  divine  worship,"  &c., 
&c.17 

The  erection  of  the  tabernacle,  as  well  as  the  services 
of  Jewish  worship,  having  already  been  explained  as 
typical  of  Christianity,  1  pass  on  to  the  building  of  the 
temple  by  Solomon. 

On  the  spot  of  ground  where  this  famous  edifice  was 
ifterwards  erected,  "King  David  offered  up  his  prayers 
co  God,  who  was  pleased  to  put  a  stop  to  the  pestilence 
which  then  raged  amongst  his  people,  as  a  punishment 
Cor  his  ow.n  imprudence,  in  having  ordered  them  to  be 
numbered;  and  gave  him  a  TOKEN  of  reconciliation,"  &c., 
&c.18 

This  is  an  undoubted  act  of  genuine  religion ;  and,  as 
it  forms  one  fundamental  basis  of  our  Lodge's  consecra- 
tion, it  holds  out  something  more  than  an  equivocal 
proof  of  the  existence  of  religion  within  our  walls ;  it 
shews  that  our  illustrations  have  a  tendency  to  elevate 
the  heart  to  that  sublime  object  who  hath  raised  us  from 
the  grave  of  sin  by  the  sacred  points  of  Christian  fellow- 
ship; hath  instructed  us  in  the  terms  of  reconciliation; 
and  given  us  the  glorious  Gospel,  which  points  out  the 
resurrection  from  the  dead,  and  everlasting  life  in  the 
paradise  of  God. 

"  There  was  neither  axe,  hammer  nor  metal  tool  used 
at  the  building  of  King  Solomon's  temple,  so  that 
nothing  was  heard  among  the  workmen  of  Zion,  save 
harmony  and  peace."19 

This  arrangement  of  the  Most  High,  emblematically 
pointed  out  that  peace-,  harmony,  and  brotherly  love,  were 
to  be  characteristic  signs  of  the  Gospel  dispensation. 
The  temple  was  built  on  Mount  Moriah,  one  of  the  hills 
of  Zioji,  which  is  the  name  given  to  the  Christian 

17  £.  A  P.  Lect,  Sec.  3.  18  Ibid.,  Sec.  2. 

19  Ibid. 


52  THE    STAR    IN    THE    EAST. 

church;  and  Christ  is  the  foundation-stone  on  which  it 
is  erected.20 

"The  stones  were  carved,  marked,  and  numbered  in 
the  quarry  from  whence  they  were  hewn;  the  timber 
was  prepared  and  marked  in  the  forest;  and,  when 
brought  to  Jerusalem  and  put  together,  each  part  fitted 
with  such  perfect  exactness,  as  made  it  appear  rather 
the  work  of  the  great  Architect  of  the  universe,  than  an 
exertion  of  human  skill."21 

Every  Christian  is  a  stone  in  this  spiritual  edifice, 
which/ when  properly  modelled  and  polished  by  the 
exercise  of  religion,  and  the  practice  of  morality,  and 
fitted  for  translation  to  a  celestial  building,  he  is  cemented 
with  his  perfected  brethren,  by  charity,  into  a  beautiful 
temple  prepared  on  earth,  and  put  together  in  heaven. 

I  might  notice  many  other  particulars,  in  this  division 
of  the  lectures,  which  point  out  the  intimate  connection 
between  Masonry  and  religion ;  but  enough  has  been 
said  to  prove  the  truth  of  the  proposition,  that  the 
historical  part  of  Masonry  consists  purely  of  unmixed 
religion  ;  and  contains  a  regular  series  of  undoubted  refe- 
rences to  Christianity. 

30  It  is  asserted  by  the  Rabbins,  that  King  Solomon  received  a 
secret  from  Asmodeus,  an  evil  spirit,  mentioned  in  the  book  of  Tobit, 
who  had  usurped  his  throne,  and  afterwards  became  his  prisoner. 
By  the  use  of  this  he  was  enabled  to  finish  the  temple  without  the 
use  of  axe,  hammer,  or  metal  tool ;  for  the  stone  schamir,  which  had 
been  presented  to  him  by  the  daemon,  possessed  the  property  of  cut- 
ting any  other  substance  as  a  diamond  cuts  glass.  This,  however,  is 
wholly  fabulous.  Metal  tools  were  used  in  the  forest  and  the  quarry, 
and  it  was  by  a  very  natural  process  that  the  building  was  constructed 
without  the  pollution  of  these  instruments. 

21  £.  A.  P.  Lect.,  Sec.  2. 


CHAPTER  V. 

THE     MORALITY    OF    MASONRY    IS    PRECISELY     THE     SAME 
AS     THAT    OF    CHRISTIANITY. 

THIS  division  will  consist  almost  solely  of  the  morality 
exhibited  in  the  lectures  of  Masonry;  for  I  conjecture 
that  the  doctrines  will  be  found  so  closely  allied  to  reli- 
gion, that  comment  will  be  scarcely  necessary.  The 
lectures  will  be  quoted  from  publications  authorized  by 
the  Grand  Lodge,  and  can,  therefore,  be  subject  to  no 
exception  on  the  ground  of  authenticity.1 

The  great  characteristic  of  Freemasonry  which  has 
excited  so  many  unjust  suspicions  of  its  innocence,  is  the 
secrecy2  which  has  been  inviolably  observed  respecting  its 
peculiar  mysteries,  from  the  creation  of  the  world  to  the 
present  time.  Our  lectures  enforce  the  practice  by  such 
arguments  as  these  : — "  Of  all  the  arts  which  Masons  pos- 
sess, the  art  of  secrecy  particularly  distinguishes  them. 
Taciturnity  is  a  proof  of  wisdom ;  and  is  allc«.ved  to  be 
of  the  utmost  importance  in  the  different  transactions  of 
life.  The  best  writers  have  declared  it  to  be  an  art  of 
inestimable  value;  and  that  it  is  agreeable  to  the  Deity 
himself  may  be  easily  conceived  from  the  glorious  exam- 

1  Every  quotation  brought  forward  in  proof  of  this  proposition 
will  be  selected  from  detached  parts  of  the  lectures  already  published 
in  Preston's  "  Illustrations,"  Hutchinson's  "  Spirit  of  Masonry,"  and 
Tnwood's  "  Sermons,"  under  the  sanction  or  approbation  of  the  Grand 
Lodge  of  England,   and  Webb's  "  Monitor,"  published  under  the 
express  sanction  of  the  Grand  Lodge  of  America. 

2  The  system  of  secrecy  embodied  in  the  science  of  Freemasonry 
has  always  been  considered  by  the  uninitiated  as  a  great  st»unbling- 
block  to  its  progress.     But  nothing  can  be  more  absurd.     Even  the 
learned  and  intelligent  Locke,  before  he  was  initiated,  tells  Lady 
Masham,  that  it  was  his  wish  that  the  secrets  of  Masonry  should  be 
communicated  to  all  mankind,  since  "there  is  nothing  more  true  than 
what  the  Masons  teach;  that  the  better  men  are  the  more  they  love 
one  another;  virtue  having  in  itself  something  so  amiable  as  to  charm 
the  hearts  of  all  who  behold  it." 


C'i  THE    STAR    IN    THE    EAST. 

pie  which  he  gives,  in  concealing  from  mankind  the  secrets 
of  his  providence.  The  wisest  of  men  cannot  pry  into 
the  arcana  of  heaven ;  nor  can  they  divine  to-day  what 
to-morrow  may  bring  forth."3 

The  lectures  define  Freemasonry  to  be  a  "science 
which  includes  all  others ;  which  inculcates  human  and 
divine  knowledge,  and  teaches  man  his  duty  to  God,  his 
neighbour,  and  himself."4  Here  we  have  surely  a  decisive 
proof,  in  the  very  definition  of  our  Order,  that  it  is  found- 
ed on  religion;  for  nothing  but  a  religious  .system  can 
inculcate  this  constellation  of  grand  and  important  duties. 

"  From  east  to  west  Freemasonry  extends ;  and  between 
the  north  and  south  in  every  clime  and  nation  are  Masons 
to  be  found.  Our  institution  is  said  to  be  supported  by 
wisdom,  strength,  and  beauty;  because  it  is  necessary 
that  there  should  be  wisdom  to  contrive,  strength  to  sup- 
port, and  beauty  to  adorn  all  great  and  important  under- 
takings. Its  dimensions  are  unlimited,  and  its  covering 
no  less  than  the  canopy  of  heaven.  To  this  object  the 
Ma-son1  s  mind  is  constantly  directed,  and  thither  he  hopes  at 
last  to  arrive  by  the  aid  of  the  theological  ladder  which 
Jacob  in  his  vision  saw  extending  from  earth  to  heaven; 
the  three  principal  rounds  of  which  are  faith,  hope,  and 
'charity ;  which  admonish  us  to  have  faith  in  God,  hope 
in  immortality,  and  charity  to  all  mankind."5 

Faith,  hope,  and  charity,  are  virtues  connected  with 
religion,  if  any  affinity  can  be  traced  between  religion 
and  morality.  But  charity,  united  with  faith  and  hope, 
is  pure  Christianity.  Faith  imprints  a  strong  sense  of 
duty  on  the  mind,  and  displays  the  glorious  prospect  of 
an  eternal  reward.  Hope  vigorously  discharges  the  duty, 
under  a  strong  assurance  that  the  reward  is  attainable. 
But  charity  surmounts  all  difficulties,  turns  duty  into 
delight,  and  contributes  to  a  final  consummation  in  glory. 
Hence  arises  the  most  exalted  prerogative  of  charity  over 
all  other  gifts  and  perfections.  Charity  is  the  distin- 
guishing characteristic  of  the  Deity.  All  other  virtues 
are  mortal ;  charity  alone  is  immortal.  It  will  beam 
resplendent  rays  through  all  eternity,  and,  like  the  CEN- 

3  E.  A.  P.  Lect.,  Sec.  1,  quoted  from  Preston. 

4  E.  A.  Lect.,  Sec.  2,  from  Webb. 

3  E.  A.  P.  Lect.,  Sec.  4,  from  Webb. 


THE    STAR    IN    THE    EAST.  55 

TRAL  STAR  of  heaven,  shall  utterly  extinguish  all  inferior 
lights  by  its  unfading  lustre.  "  Charity  never  faileth," 
says  a  great  Christian  teacher ;  "  but  whether  there  be 
prophecies,  they  shall  fail;  whether  there  be  tongues, 
they  shall  cease ;  whether  there  be  knowledge,  it  shall 
vanish  away."6  These  gifts  being  adapted  solely  to  the 
imperfect  state  of  human  nature,  their  utility  will  cease 
in  a  state  of  absolute  perfection.  Even  the  glorious  habits 
of  faith  and  hope,  though  essential  qualifications  in  this 
mortal  state,  will  have  no  part  in  the  heavenly  life, 
because  they  are  but  earthly  virtues ;  for  charity  is  the 
only  step  which  penetrates  the  clouds,  even  to  the  throne 
of  God.  The  time  will  come  when,  seeing  the  things 
which  are  now  unseen,  we  shall  not  need  the  evidence  of 
faith;  possessing  the  rewards  now  hoped  for,  wye  shall 
not  want  the  assurance  of  hope.  But  when  faith  and 
hope  shall  have  had  their  perfect  end  and  consummation, 
charity  will  exist,  covered  with  all  its  brilliant  glories, 
and  overshadowed  with  a  radiance  which  can  suffer  no 
diminution.  Hence  the  true  Mason  will  be  transported 
beyond  all  bounds,  when  placed  in  the  immediate  presence 
of  the  majestic  Object  of  his  former  faith  and  hope,  and 
in  the  actual  enjoyment  of  celestial  bliss.  The  inexpres- 
sible excellency  of  the  divine  light  will  continually  supply 
him  with  fresh  ardour  of  affection,  with  renewed  senti- 
ments of  adoration.  In  this  Grand  Lodge,  all  will  be 
immutably  perfect  and  happy,  under  the  influence  of 
universal  charity.  As  there  will  be  no  wants  to  relieve, 
no  distress  to  pity,  all  in  that  blessed  assembly  wTill  enjoy 
a  plenitude  of  bliss,  emanating  from  the  sacred  Source  of 
infinite  goodness,  truth,  and  mercy.  The  souls  of  the 
just  will  form  but  one  glorious  company  with  the  angels 
and  archangels ;  possessed  of  one  mind,  and  with  one  voice 
recounting  the  praises  of  the  spotless  LAMB.  With 
thoughts,  capacities,  and  powers  having  but  one  tendency, 
one  centre,  they  will  all  unite  to  adore  the  Great  I  AM, 
in  peace,  harmony,  and  brotherly  love. 

"  Every  well-governed  Lodge  is  furnished  writh  the  Holy 
Btlle,  the  Square,  and  the  Compass.  The  Bible  points  out 
the  path  that  leads  to  happiness,  and  is  dedicated  to  God ; 
the  square  teaches  to  regulate  our  conduct  by  the  princi- 

6  1  Cor.  c.  xiii.,  v.  8. 


56  THE    STAR    IX    THE    EAST. 

pies  of  morality  and  virtue,  and  is  dedicated  to  the  mas- 
ter; the  compass  teaches  to  limit  our  desires  in  every 
station,  and  is  dedicated  to  the  brethren.  The  Bible  is 
dedicated  to  the  service  of  God,  because  it  is  the  inesti- 
mable gift  of  God  to  man;  the  square  to  the  master, 
because,  being  the  proper  masonic  emblem  of  his  office, 
it  is  constantly  to  remind  him  of  the  duty  he  owes  to  the 
Lodge  over  which  he  is  appointed  to  preside ;  and  the 
compass  to  the  Craft,  because,  by  a  due  attention  to  its 
use,  they  are  taught  to  regulate  their  desires  and  keep 
their  passions  within  due  bounds."7 

"  The  ornamental  parts  of  a  Lodge  are,  the  Mosaic  pave- 
ment, the  indented  Tressel,  and  the  blazing  Star.  The 
Mosaic  pavement  is  emblematic  of  human  life,  chequered 
with  good  and  evil  ;8  the  beautiful  border  by  which  it  is 
encompassed,  those  blessings  and  comforts  which  surround 
us,  and  which  we  hope  to  obtain  by  a  faithful  reliance  on 
Divine  Providence,  hieroglyphically  represented  by  the 
blazing  star  in  the  centre.  The  moveable  and  immovea- 
ble  jewels  are  the  square,  the  level,  and  the  plumb-rule, 

7  E.  A.  P.  Lect,  Sect.  5,  from  Webb. 

8  It  is  remarkable  that  this  description  of  tesselated  pavement  was 
in  use  all  over  the  world.     The  Romans  left  behind  them  many  beau- 
tiful specimens,  which  have  -been  discovered  in  modern  times,  in  vari- 
ous parts  of  our  own  island,  and  are  still  preserved  with  great  care  as 
invaluable  relics  of  the  state  of  the  arts  in  the  first  ages  of  Christianity. 
But  we  are  furnished  with  records  of  this  kind  of  work  at  periods 
much  more  remote.     In  the  royal  palace  of  Shushan,  when  Ahasuerus 
gave  a  royal  feast  to  his  nobles,  the  beds, 'or,  in  other  words,  the 
triclinia,  or  banquetting  couches,  were  of  gold  and  silver,   upon  a 
pavement  of  red,  and  blue,  and  white,  and  black  marble.  (Esth.  i.,  6.) 
The  voluptuous  Egyptians,  who  exhausted  their  ingenuity  in   the 
invention  of  new  luxuries  to  please  the  taste  of  a  pampered  nobility, 
used,  in  common  with  painted  walls  and  ceilings,  the  mosaic  pave- 
ment, richly  tesselated.     In  the  palace  of  Cleopatra,  these  pavements 
were  inlaid  with  precious  stones.     And  in  India,  the  floors  of  the  most 
sacred  temples,  or  at  least  the  adyta,  were  enriched  with  polished 
stones  disposed  in  small  squares  or  tessera,  which  reflected  the  beams 
of  the  sun  in  a  variety  of  splendid  colours.     On  a  similar  principle 
the  floor  of  a  Masons'  Lodge  has  been  constructed,  which  is  thus  in 
proper  keeping  with  the  rest  of  its  decorations  ;  for  the  design  would 
be  imperfect,  if  a  strict  regard  to  uniformity  and  propriety  had  not 
been  observed  throughout  the  entire  arrangement.     This  is  a  striking 
evidence  of  the  unity  of  design  with  which  the  great  plan  of  Freema- 
sonry was  originally  constructed.     How  minutely  soever  the  parts  or 
elements  may  appear  to  be  disposed,  they  each  and  all  conduce  to  the 
game  end — the  glory  of  God  and  the  welfare  of  man. 


THE    STAR    IN    THE    EAST.  57 

the  rough  and  perfect  ashler,  and  the  tressel  board.  These 
appear  to  be  mere  instruments  of  labour ;  but  the  moral 
to  which  they  respectively  point,  renders  them  jewels  of 
inestimable  value.  The  square  teaches  morality  and 
justice  ;  the  level  equality,  and  the  plumb-rule  integrity. 
By  the  rough  ashler  we  are  reminded  of  our  rude  and 
imperfect  state  by  nature;  by  the  perfect  ashler  that- 
state  of  perfection  at  which  we  hope  to  arrive  by  a  vir- 
tuous education,  aided  by  divine  grace;  and  the  tressel 
board  reminds  us  that,  as  the  operative  workman  erects  his 
temporal  building  agreeably  to  the  rules  and  designs  laid 
down  by  the  master  on  his  tressel  board,  so  should  we 
endeavour  to  erect  our  spiritual  building  agreeably  to  the 
rules  and  designs  laid  down  by  the  Supreme  Architect  of 
the  universe  in  the  Holy  Bible,  which  is  a  Mason's  spirit- 
ual tressel  board.  T/iat  book,  which  is  never  closed  in  any 
Lodge,  reveals  the  duties  which  the  Great  Master  of  all 
exacts  from  us;  arid  were  wre  conversant  therein  and 
adherent  thereto,  it  would  bring  us  to  'a  house  not  made 
with  hands,  eternal  in  the  heavens.'  "9 

These  are  extracts  from  the  abundant  stores  of  morality 
and  religion  contained  in  the  masonic  Lectures.10  Can  it, 
then,  be  contended,  with  any  degree  of  reason,  that  they 
have  no  reference  to  religion — nay,  to  Christianity  ?  But 
to  silence  every  possible  objection,  to  remove  every  cavil, 
I  shall  penetrate  still  deeper  into  this  mine  of  precious 
stones ;  assured  at  every  step  of  meeting  with  some  valu- 
able gem.  If  there  be  any  truth  in  a  plain  symbol,  or 
any  dependence  on  the  illustration,  the  following  extract 
will  abundantly  prove  that  no  Lodge  can  be  esteemed 

'  E.  A.  P.  Lect.,  Sec.  5,  from  Webb. 

10  It  will  have  been  observed  by  our  well-instructed  brethren,  that 
I  have  cited  the  Lectures  as  they  existed  before  their  revision  by  Dr. 
Hemming,  under  the  authority,  I  believe,  of  the  Grand  Lodge.  Such 
a  revision  would  depend,  in  a  great  measure,  on  the  personal  taste  of 
the  Brother  commissioned  to  effect  the  alteration ;  and,  it  must  bo 
confessed,  that  many  passages  have  been  retained  which  are  compara- 
tively worthless,  and  others  omitted  which  were  highly  illustrative  and 
useful.  The  worthy  Doctor,  indeed,  had  a  task  imposed  on  him  of 
no  common  interest.  ,  His  path  was  beset  with  difficulties ;  and  it  is  to 
be  feared  that  a  slight  feeling  of  prejudice  was  one  of  them,  arising 
out  of  a  circumstance  then  existing,  which  was  extremely  unfavoura- 
ble to  his  labours.  A  new  arrangement  of  the  Lectures,  both  of  Craft 
<m4  of  R.  A.  Masonry,  is  much  to  be  desired. 


THE    STAR    IX    THE    EAST. 


perfect,  which  does  not  contain  a  visible  and  self-inter- 
preting emblem  of  the  Christian  religion  :  — 

"In  all  regularly  constituted  lodges  there  is  represent- 
ed a  certain  point  within  a  circle,  the  point  representing 
an  individual  brother;  the  circle  representing  the  boun- 
dary line  of  his  duty  to  God  and  man  ;  beyond  which  he 
is  never  to  suffer  his  passions,  prejudices,  or  interests,  to 
betray  him  on  any  occasion.  This  circle  is  embordered 
by  two  perpendicular  parallel  lines,  representing  St.  John 
the  Baptist,  and  St.  John  the  Evangelist,  who  were 
perfect  parallels  in  Christianity  as  well  as  Masonry;11  and 
upon  the  vertex  rests  the  book  of  the  Holy  Scriptures, 
which  point  out  the  whole  duty  of  man.  In  going  round 
this  circle  we  necessarily  touch  upon  these  two  lines,  as 
well  as  on  the  Holy  Scriptures;  and  whilst  a  Mason 
keeps  himself  thus  circumscribed,  it  is  impossible  that 
he  should  materially  err."12 

To  the  Holy  Scriptures  the  Lectures  frequently  refer. 
The  masonic  ladder,  say  they,  stands  firmly  with  its  foot 
on  the  Holy  Bible,  whilst  its  summit  is  lost  amidst  the 
clouds  of  heaven.  Can  anything  be  founded  on  the  Bible, 
and  have  no  connection  with  religion?  Impossible!  This 
ladder,  by  which  we  all  hope  to  ascend  to  the  glorious 
arch  of  heaven  at  the  final  consummation  of  all  things,  .is 
a  direct  type  of  religion  ;  for  religion  is  founded  on  the 
Holy  Bible,  and  is  studded  with  innumerable  theological 
virtues,  wThich  point  the  way  to  everlasting  bliss. 

We  now  come  to  the  fifth  section  of  entered  Appren- 
tice Masonry,  which  inculcates  the  most  instructive 
lessons;  it  expatiates  on  brotherly  love,  relief,  and  truth, 
and  enforces  a  strict  regard  to  the  four  cardinal  virtues  — 
temperance,  fortitude,  prudence,  arid  justice:  — 

"  By  the  exercise  of  brotherly  love  we  are  taught  to 
regard  the  whole  human  race  as  one  family  ;  the  high 


11  In  Dr.  Hemming's  revision  the  two  St.  Johns  have  been  ex- 
punged from  the  Lectures ;  although  in  the  provinces,  almost  every 
lodge  festival  is  still  celebrated,  either  on  the  anniversary  of  St.  John 
the  Baptist,  in  June,  or  St.  John  the  Evangelist,  in  December.  It 
is  an  innovation  in  the  ancient  Lectures ;  and  as  a  Christian  Mason, 
I  most  earnestly  wish  to  see  these  two  parallels  restored;  which 
might  easily  be  done  without  prejudice  to  the  two  more  ancient  ma- 
sonic worthies,  Moses  and  Solomon. 

13  E.  A.  P.  Lect.,  Sec,  5,  from  Webb. 


THE    STAR    IX    THE    EAST.  59 

and  low,  the  rich  and  poor;  who,  as  children  of  one 
Almighty  Parent,  and  inhabitants  of  the  same  planet, 
are  to  aid,  support  and  protect  each  other.  On  this 
principle  Masonry  unites  men  of  every  country,  sect, 
and  opinion,  and  conciliates  true  friendship  amongst 
those  who  might  otherwise  have  remained  at  a  perpetual 
distance.13  Relief  is  the  next  tenet  of  our  profession.  To 
relieve  the  distressed  is  a  duty  incumbent  on  all  men,  par- 

13  The  late  Marquis  of  Hastings,  in  his  celebrated  Reply  to  an 
Address  presented  to  him  on  his  leaving  Calcutta,  in  Dec.,  1822,  by 
the  fraternity  of  Freemasons,  as  the  Grand  Master  of  the  East,  at- 
tributes the  civilization  of  man  to  the  operation  of  this  principle. 
"The  veil  thrown  over  Masonry,"  says  he,  "renders  its  operation 
silent  and  unobserved ;  yet  the  influence  of  a  body  spread  through  all 
classes  of  society,  pervading  every  circle,  and  diffusing  (though  by  its 
separate  members)  opinions  digested  and  matured,  from  remote  periods, 
in  the  brotherhood,  must  be  powerful  in  its  effect.  I  think  the  traces 
of  its  useful  sway  are  discoverable,  if  we  cast  our  eyes  on  olden  times. 
Reflect  on  that  semi-barbarism  which  was  the  condition  of  all  the 
states  of  Europe  in  ages  not  long  past.  What  apparent  cause  was 
there  for  a  sudden  and  rapidly  progressive  mitigation  of  the  rude 
oppressions  which  characterised  the  day  ?  If  none  such  can  confi- 
dently be  pointed  out,  is  it  not  reasonable  to  recur  to  an  agency 
which,  while  it  is  unobtrusive,  must  in  its  very  nature  be  active  ? 
The  secrecy  observed  in  masonic  proceedings,  and  the  rigid  scrutiny 
exercised  into  the  private  character  of  candidates  for  admission,  ex- 
cited the  curiosity  of  the  higher  ranks;  and  at  the  same  time  re- 
moved every  fear  of  their  discrediting  themselves  by  becoming 
members  of  the  fraternity.  Once  initiated,  they  received  lessons 
which  never  could  have  reached  them  in  any  other  situation.  They 
were  taught  that  throughout  the  necessary  gradations  in  a  communi- 
ty, and  amid  the  unavoidable  distinctions  arising  from  talents  or 
property,  man  was  still  the  brother  of  man.  This  primary  position 
once  adopted,  all  corollaries  from  it  were  readily  embraced.  The 
doctrine  imbibed  in  the  lodge  became  the  rule  of  action  for  the  man 
of  might  in  his  public  sphere ;  and  his  example  disseminated  the 
principles  of  humanity  and  justice,  to  the  utmost  extent,  of  the  circle. 
Surely  this  is  not  a  visionary  supposition.  Observe  the  difference  oj 
character  between  the  nations  of  Europe  where  Masonry  has  flourished, 
and  those  in  which  it  has  been  proscribed,  and  let  the  contrast,  so  fa- 
vourable for  the  former,  support  my  hypothesis.  The  proof  will  be 
still  stronger  if  you  advert  to  the  despotism,  the  ferocity,  the  degra- 
dation of  mankind,  in  the  Asiatic  regions,  where  no  casual  ray  of 
Masonry  has  ever  pierced  the  gloom.  In  Europe,  what  were  once 
masonic  principles  are  so  generally  prevalent,  that  it  would  now  bo 
difficult  to  make  it  believed  that  they  were  once  acknowledged  only 
iu  a  confined  society.  Yet  it  is  well  that  the  sanctuary  for  them 
should  still  exist.  Our  forms  are  only  constant  inculcations  to  us  of 
the  moral  rules  which  ought  to  be  observed  in  all  times,  cases  and 
situations." 


60  THE    STAR    IN    THE    EAST. 

ticularly  on  Masons,  who  are  linked  together  by  an  indis- 
soluble chain  of  sincere  affection.  To  soothe  calamity,  to 
alleviate  misfortune,  to  compassionate  misery,  and  to  re- 
store peace  to  the  troubled  mind,  is  the  grand  aim  of  the 
true  Mason.  On  this  basis  he  establishes  his  friendships, 
and  forms  his  connections.  Truth  is  a  divine  attribute, 
and  the  foundation  of  every  virtue.  To  be  good  and 
true  is  the  first  lesson  we  are  taught.  On  this  theme 
we  contemplate,  and  by  its  dictates  endeavour  to  regu- 
late our  conduct:  influenced  by  this  principle,  hypocrisy 
and  deceit  are  unknown;  sincerity  and  plain  dealing  dis- 
tinguish us;  while  the  heart  and  the  tongue  join  in  pro- 
moting  each  other's  welfare,  and  rejoicing  in  each  other's 
prosperity."14 

"  Without  the  cardinal  virtues,  of  which  Prudence  is 
the  chief,  the  name  of  Mason  is  an  empty  title,  and  but 
a  painted  bubble.  Phronassis,  the  emblem  of  prudence, 
is  the  first  and  most  exalted  object  that  demands  our 
attention  in  the  lodge.  It  is  placed  in  the  centre,  ever 
to  be  present  to  the  eye  of  the  Mason,  that  his  heart 
may  be  attentive  to  her  dictates,  and  steadfast  in  her 
laws:  for  prudence  is  the  rule  of  all  virtues;  prudence 
is  the  path  that  leads  to  every  degree  of  propriety ;  pru- 
dence is  the  channel  whence  self-approbation  flows  for 
ever;  she  leads  us  forth  to  worthy  actions,  and,  as  a 
blazing  star,  enlightens  us  through  the  dreary  and  dark- 
some paths  of  life.  That  Fortitude  should  be  the  cha- 
racteristic of  a  Mason,  we  need  not  argue;  by  which,  in 
the  midst  of  pressing  evils,  he  is  enabled  always  to  do 
that  which  is  agreeable  to  the  dictates  of  right  reason. 
Temperance,  also,  must  be  one  of  his  steadfast  princi- 
ples, and  must  moderate  or  restrain  his  passions,  especial- 
ly in  sobriety  and  chastity.  We  regard  temperance 
under  the  various  definitions  of  moralists,  as  constituting 
honesty  and  decency ;  and  in  all  its  potential  parts  insti- 
tuting meekness,  clemency,  and  modesty.  We  profess 
Justice,  as  dictating  to  us  to  do  right  to  all,  and  to  yield 
to  every  man  what  belongs  to  him.  The  cardinal  virtues, 
Temperance,  Fortitude,  Prudence  and  Justice,  hold  in 
their  train  the  inferior  powers  of  peace,  concord,  quiet- 
ness, liberty,  safety,  honour,  felicity,  piety  and  charity; 

14  E.  A.  P.  Lect,  See  6,  from  Preston. 


THE    STAR    IN    THE    EAST.  61 

with  many  others,  which  were  adored  by  the  ancients  in 
those  ages  when  they  confounded  mythology  with  the 
worship  of  the  Divinity.  Within  the  starry  girdle  of 
prudence,  all  the  virtues  are  enfolded.  We  may  apply 
this  emblem  to  a  still  more  religious  import:  it  represents 
the  star  which  led  the  wise  men  to  Bethlehem;  pro- 
claimed to  mankind  the  nativity  of  the  Son  of  God;  and 
here,  conducting  our  spiritual  progress  to  the  Author  of 
our  redemption."15 

Such  are  a  few  detached  extracts  from  the  Lectures  of 
the  first  degree.  They  proclaim,  with  a  conviction  su- 
perior to  all  argument,  the  intimate  union  which  subsists 
between  Masonry  and  Religion,  between  Masonry  and 
Christianity.  They  shew  further,  that  our  pursuits  are 
neither  trifling  nor  insignificant,  for  they  embrace  topics 
of  general  and  unfading  interest ;  topics  on  which  the 
most  celebrated  philosophers  and  moralists  of  all  ages 
have  exercised  their  ingenuity,  to  promote  equally  the 
welfare  of  man  and  the  glory  of  God. 

The  second  degree  is  devoted  to  the  study  and  illus- 
tration of  human  science:  arid  to  trace  the  greatness  and 
majesty  of  the  Creator,  by  minutely  analyzing  his  works. 
The  intellectual  faculties  expand  as  a  desire  of  know- 
ledge increases;  and  by  the  studies  attached  to  this 
degree,  the  mind  is  elevated  to  a  communion  with  its 
Maker.  What  a  field  for  moral  investigation  and  critical 
research  do  the  liberal  sciences  afford !  The  subtleties 
of  grammar,  rhetoric,  and  logic;  the  wonderful  combi- 
nations of  arithmetic ;  the  universal  application  of  ge- 
ometry, the  delicacy  of  music,  and  the  sublimity  of 
astronomy,  have  each  a  separate  charm  to  win  the  heart, 
and  point  to  a  Creator.  The  organization  of  the  human 
body  is  another  sublime  subject  to  which  the  attention 
is  particularly  directed  in  this  Lecture.  It  embraces 
every  branch  of  one  of  the  great  divisions  of  Masonry, 
its  operative  part ;  and  hence  the  disquisitions  are  rather 
minute  on  the  five  orders  of  architecture,  the  use  and 
application  of  the  globes,  and  other  important  objects 
connected  with  useful  science.  In  the  second  section, 
the  creation  of  the  world,  and  the  divine  appropriation 
of  the  seventh  day  for  the  purposes  of  rest  and  devotion, 

15  E.  A.  P.  Lect    Sec.  6,  from  Hutchinson. 


62  THE    STAR    IN    THE    EAST. 

are  expatiated  on,  as  was  the  uniform  practice  of  our 
ancient  brethren  many  thousand  years  ago;  and  the 
following  extract  will  shew  the  object  they  had  continu- 
ally in  view:  "In  six  days  God  created  the  heavens  and 
the  earth,  and  rested  on  the  seventh  day ;  therefore,  our 
ancient  brethren  dedicated  the  seventh  day  as  a  period 
of  rest  from  their  labours  :  thereby  enjoying  frequent 
opportunities  to  contemplate  the  glorious  works  of  the 
creation,  and  to  adore  the  great  Creator." 

I  shall  quote  but  little  from  this  Lecture,  because  the 
illustrations  are  chiefly  scientific;  but  they  all  have  a 
moral  and  religious  tendency;  and  the  Lecture  concludes 
with  that  precept,  to  which  every  point  of  discussion 
had  a  direct  reference.  It  exhorts  us  to  fear  "  GOD,  the 
great  Geometrician  of  the  universe ;  and  at  all  times, 
and  on  all  occasions,  cheerfully  to  submit  to  his  injunc- 
tions, and  to  obey  his  precepts,  which  are  holy,  just,  arid 
good."16 

The  third  degree  is  the  cement  of  the  whole :  it  binds 
men  together  by  the  mystic  points  of  fellowship,  as  in  a  chain 
of  indissoluble  affection,  and  teaches  them  to  love  their 
neighbour  as  themselves,  as  the  best  means  of  evidencing 
that  the  love  of  God  is  shed  abroad  in  their  hearts.  But  it 
does  more  than  this, — it  asserts  positively  the  resurrec- 
tion of  the  body,  and  points  to  a  future  state,  in  which 
those  who  have  endured  sufferings  in  this  world  to  pre- 
serve their  virtue  and  religion  from  profanation,  shall 
meet  a  suitable  reward:  while  the  wicked  shall  be  cast 
out  as  unworthy  of  a  place  in  the  heavenly  country,  and 
receive  the  horrible  punishment  they  have  imprecated 
on  themselves. 

The  first  point  incites  us  to  brotherly  love :  that  love 
which  renders  spontaneous  assistance  in  time  of  press- 
ing need,  without  the  venal  hope  of  receiving  an  equiva- 
lent, for  the  reward  is  from  above.  The  second  point 
inculcates  universal  benevolence ;  which  must  derive  its 
satisfaction  from  a  source  distinct  from,  and  independent 
of,  human  approbation  :  I  mean  the  reflection  that  it  will 
ensure  the  approbation  of  God,  to  which  a  reward  is 
attached  beyond  the  reach  of  calumny.  This  enables 
the  benevolent  Mason  to  pursue  his  glorious  career  like 

16  F.  C.  Lect.,  Sec.  4. 


THE    STAR    IX    THE    EAST.  63 

the  sun  in  the  firmament,  which,  though  temporarily 
intercepted  by  clouds  which  obscure  his  brightness,  soon 
dispels  the  unsubstantial  vapour,  resumes  his  dignity, 
and  bursts  upon  the  world  with  a  brightness  more  vivify- 
ing from  the  effects  of  his  temporary  obscuration.  The 
third  point  teaches  the  duty  and  necessity  of  prayer  to 
God,  without  which,  as  a  solemn  act  of  religion,  nothing 
we  can  be  engaged  in  can  reasonably  be  expected  to 
prosper.  The  fourth  point  inculcates  secrecy,  and  points 
out  the  consequences  of  betraying  the  confidence  re- 
posed in  us  by  a  friend  and  brother.17  For  Masonry  asks, 
if  you  envy  the  prosperity  of  a  Brother,  and  wound 
him  in  the  tenderest  part  by  revealing  his  secrets :  if 
you  believe  and  propagate  the  tale  of  defamation  whis- 
pered by  the  slanderer  to  his  prejudice:  if  you  cherish 
and  encourage  the  evil  passions  of  envy,  hatred,  and 
revenge :  if  you  refuse  to  forgive  injuries,  and  blot 
them  out  from  your  recollection  :  how  shall  you  estab- 
lish the  reputation  either  of  Masonry  or  Christianity? 
The  fifth  point  teaches  us  to  bury  in  oblivion  a  Brother's 
failings,  and  to  raise  his  virtues  from  the  tomb  :  to  speak 
as  well  of  him  in  his  absence  as  in  his  presence:  ard  if, 
unfortunately,  his  life  be  irregular,  and  his  morals  tainted 
with  crime,  to  say  nothing  rather  than  defame;  for  Masonry 
prefers  silence  to  slander,  as  Masons  always  pour  the  heal- 
ing bairn  of  consolation  into  the  wounds  which  tyranny 
or  inhumanity  may  have  inflicted  ;  to  avert  the  pressure 
of  calamity,  and  make  the  widow's  heart  to  sing  for  joy 

The  moral  and  religious  precepts  of  the  third  degree 
arise  out  of  emblems  peculiarly  adapted  to  its  nature  and 
end. 

"  The  Pot  of  Incense  is  an  emblem  of  a  pure  heart, 
which  is  always  an  acceptable  sacrifice  to  the  Deity ;  and 

l/  This  is  an  illustration  of  the  masonic  Key.  In  our  Tracing 
Boards  this  emblem  is  most  unaccountably  and  improperly  omitted. 
The  Key  is  one  of  the  most  important  symbols  of  Freemasonry,  and 
ought  to  be  prominently  kept  in  view.  To  the  uninitiated,  or  im- 
perfectly taught  Mason,  it  bears  the  appearance  of  an  inanimate 
metal  instrument,  whose  use  is  obviously  confined  to  the  perform- 
ance of  one  simple  act.  But  the  well-instructed  Brother  views  it 
with  a  different  eye.  He  beholds  in  it  the  symbol  which  teaches  him 
to  keep  a  tongue  of  good  report ;  to  speak  as  well  of  a  Brother  in 
his  absence  as  in  his  presence,  and  even  better ;  because,  when  pre- 
sent, he  has  an  opportunity  of  defending  himself. 


64  THE    STAR    IN    THE    EAST. 

as  this  glows  with  fervent  heat,  so  should  our  hearts  con- 
tinually glow  with  gratitude  to  the  great  and  beneficent 
Author  of  our  existence,  for  the  manifold  blessings  and 
comforts  we  enjoy."18 

"  The  Bee-hive  is  an  emblem  of  industry,  and  recom- 
mends the 'practice  of  that  virtue  to  all  created  beings, 
from  the  highest  seraph  in  heaven  to  the  lowest  reptile 
in  the  dust,"  &c.,  &c.u' 

"  The  Sword  pointing  to  a  naked  Heart,  demonstrates 
that  justice  will  sooner  or  later  overtake  us ;  and  al- 
though our  thoughts,  words,  and  actions  may  be  hidden 
from  the  eyes  of  men,  yet  that  ALL-SEEING  EYE  which 
the  sun,  moon,  and  stars  obey,  and  under  whose  watchful 
care  even  comets  perform  their  stupendous  revolutions, 
pervades  the  inmost  recesses  of  the  human  heart,  and 
will  reward  or  punish  us  according  to  our  works."20 

"  The  Anchor  and  Ark  are  emblems  of  a  well-grounded 
hope  and  a  well-spent  life.  They  are  emblematical  of 
that  divine  Ark  which  safely  bears  us  over  this  tem- 
pestuous sea  of  troubles;  and  that  Anchor  which  shall 
safely  moor  us  in  a  peaceful  harbour,  where  the  '  wicked 
cease  from  troubling,  and  the  weary  are  at  rest.'  "21 

"  The  Hour-glass  is  an  emblem  of  human  life.  Behold 
how  swiftly  the  sand  runs,  and  how  rapidly  our  lives  are 
drawing  to  a  close!  We  cannot  without  astonishment 
behold  the  little  particles  which  are  contained  in  this 
machine,  pass  away  almost  imperceptibly,  and  yet,  to 
our  surprise,  in  the  short  space  of  an  hour  all  are  ex- 
hausted. Thus  wastes  human  life.  At  the  end  of  man's 
short  hour,  death  strikes  the  blow,  and  hurries  him  off 
the  stage  to  his  long  and  darksome  resting-place  ;  for 
there  is  no  escape  from  the  piercing  arrows  of  death. 
The  thick  walls  of  the  palace  of  a  king,  with  the  clay- 
built  cottage  of  the  lowly  pauper,  are  equally  pregnable 
to  his  darts.  Strength  or  weakness,  health  or  sickness, 
tidies  or  poverty,  all — all,  in  one  uridistinguishable  level, 
fall  beneath  his  mighty  arm.  Wherever  he  levels  his 
bow,  the  mark  is  certain  :  the  victim  falls,  the  silken 
cord  of  life  is  cut  in  twain,  and  the  mourners  weep  about 
the  streets ;  for  the  re-union  of  soul  and*  bodv,  when 


18  M:  M.  Lect.  Sec.,  7,  from  Webb. 

19  Ibid.  20  Ibid.  21  Ibid. 


THE    STAR    IN    THE    EAST.  65 

once  thus  separated,  exceeds  all  human  power:  such 
hath  been  man  in  every  age  of  the  world  ;  such  is  man 
in  his  present  most  exalted  moments,  and  such  are  each 
of  us.  To-day,  perhaps,  the  sun  of  prosperity  and  joy 
shines  upon  our  persons  and  our  families;  health  and 
strength  invigorate  our  own  persons  and  those  of  our 
beloved  friends,  and  we  only  feel  for  the  sorrows  of 
another's  woes ;  but  to-morrow  some  friendly  heart  may 
sigh  over  our  own  breathless  corpse,  '  Alas !  my  Bro- 
ther.' "* 

"  The  Scythe  is  an  emblem  of  time,  which  cuts  the 
brittle  thread  of  life,  and  launches  us  into  eternity.  What 
havoc  does  the  scythe  of  Time  make  among  the  human 
race  !  If  by  chance  we  escape  the  numerous  evils  inci- 
dent to  childhood  and  youth,  and  arrive  in  perfect  health 
and  strength  at  the  years  of  vigorous  manhood,  yet 
decrepit  old  age  will  soon  follow,  and  we  must  be  cut 
down  by  the  all-devouring  scythe  of  Time,  and  be 
gathered  into  the  land  where  our  fathers  are  gone  before 
us."23 

"•The  Coffin  with  the  Skull  and  Cross  Bones  are  em- 
blems of  mortality,  and  cry  out  with  a  voice  almost 
more  than  mortal,  '  Prepare  to  meet  thy  God.1  Infancy  or 
youth,  manhood  or  old  age — all  must  pass  to  the  embrace 
of  corruption.  '  How  often  do  we  see  the  tear  of  sor- 
row moistening  the  cheek  of  ^enerable  age,  while  hang- 
ing over  the  corpse  of  a  beloved  son  or  daughter,  snatched 
from  life  in  youth  and  beauty !  How  often  do  we  see 
the  strong  features  of  manhood  distorted  or  broken  by 
unaffected  grief,  while  hanging  over  the  grave  of  a  be- 
loved wife,  or  even  of  an  infant  child !  How  often  do 
we  drop  a  tear  when  we  behold  the  disconsolate  widow 
leading  her  trembling  orphans  from  the  grave  of  their 
departed  father;  and,  before  she  could  leave  the  hallowed 
ground,  turn  round  to  heave  the  farewell  sigh,  when  her 
sorrows  were  too  great  to  weep.'  "24  "* 

"  The  three  Steps  usually  delineated  upon  a  master's 
carpet,  are  emblematical  of  the  three  principal  stages  of 


22  M.  M.  Lect.,  Sec.  7,  from  Webb  and  Inwood. 

23  M.  M.  Lect,  Sec.  7,  from  Webb. 
21   M.  M.  Lect.,  Sec.  7,  from  Inwood. 


66  THE    STAR    IN    THE    EAST. 

human  life,  youth,  manhood,  and  old  age.  In  youth,  as 
entered  Apprentices,  we  ought  industriously  to  occupy 
our  minds  in  the  attainment  of  useful  knowledge;  in 
manhood,  as  Fellow  Crafts,  we  should  apply  our  know- 
lodge  to  the  discharge  of  our  respective  duties  to  God, 
our  neighbour  and  ourselves;  that  so  in  old  age,  as 
Master  Masons,  we  may  enjoy  the  happy  reflections  con- 
sequent on  a  well-spent  life,  and  die  in  the  hope  of  a 
glorious  immortality."25 

"  The  Sprig  of  Acacia®  points  to  that  state  of  moral 
obscurity  to  which  the  world  was  reduced  previously  to 
the  appearance  of  Christ  upon  earth:  when  the  reve- 
rence and  adoration  due  to  the  Divinity  were  buried  in 
the  filth  and  rubbish  of  the  world ;  when  religion  sat 
mourning  in  Israel  in  sackcloth  and  ashes,  and  morality 
was  scattered  to  the  four  winds  of  heaven.  In  order  that 
mankind  might  be  preserved  from  this  deplorable  state  of 
darkness  and  destruction,  and  as  the  old  law  was  dead 
and  become  rottenness^  a  new  doctrine  and  new  precepts 
were  wanting  to  give  the  key  to  salvation,  in  the  language 
of  which  we  might  touch  the  ear  of  an  offended  Deity, 
and  bring  forth  hope  for  eternity.  True  religion  was  fled ; 
those  who  sought  her  through  the  wisdom  of  the  ancients 
were  not  able  to  raise  her;  she  eluded  "the  grasp,  and  their 
polluted  hands  were  stretched  forth  in  vain  tor  her  restora- 
tion. Those  who  sought  her  by  the  old  law  were 
frustrated,  for  death  had  stepped  between  them,  and 
corruption  had  denied  the  embrace ;  sin  had  beset  her 
steps,  and  the  vices  of  the  world  had  overwhelmed  her. 


25  M.  M.  Lect.,  Sec.  7,  from  Webb. 

26  The    Acacia   is  thus  described  by  botanists.     The  Acacia,  or 
Egyptian  Thorn,  is  a  genus,  the  characters  of  which  are  these : — • 
The  flower  consists  only  of  one  leaf  of  a  funnel  shape,  and  contains 
a  great  number  of  stamina.     The  flowers  are  commonly  collected  in 
clusters,  or  little  heads;  the  pistil  arises  from  the  bottom  of  the  flow- 
er, and  finally  becomes  a  silHquose  fruit  divided  into  several  hollows, 
and  containing  a  number  of  roundish  seeds.     Amongst  antiquaries, 
the  acacia  denotes  something  resembling  a  kind  of  roll  or  bag,  which 
is  seen  on  medals  in  the  hands  of  severarof  the  Consuls  and  Emperors, 
from  the  time  of  Anastasius.      According  to  Du  Cange,  the  «x«xm, 
properly  so  called,  was  a  purple  bag,  filled  with  earth,  and  borne  by 
the  prince  in  his  left  hand,  to  remind  him  of  his  frailty  and  immor- 
tality. 


THE    STAR    IN    THE    EAST.  67 

The  Great  Father  of  all,  commiserating  the  miseries  of 
the  world,  sent  his  only  Son,  who  was  innocence  (axay.m) 
itself,  to  teach  the  doctrine  of  salvation  :  bij  whom  man 
teas  RAISE njrom  the  death  of  sin  unto  a  life  of  righteomness  ; 
from  the  tomb  of  corruption,  unto  the  chambers  of  hope; 
from  the  darkness  of  despair  to  the  celestial  beams  of 
faith  ;  and  not  only  working  for  us  this  redemption,  but 
making  with  us  the  covenant  of  regeneration,  whence  we 
become  the  children  of  God  and  inheritors  of  the  realms 
of  heaven."27 

Here,  then,  I  shall  close  my  extracts  from  the  Lectures 
on  Masonry.  If  they  do  not  refer  to  religion,  they  have 
no  meaning  whatever :  and  I  will  submit  to  the  inference 
wrhich  may  then  be  deduced,  that  Masonry  is  a  trifling 
and  unimportant  pursuit.  All  the  general  truths  of 
religion,  as  they  are  received  among  Christians,  are  here 
brought  into  a  lucid  point  of  view,  and  their  practice 
enforced  from  a  consideration  of  the  awful  doctrine  of 
future  retribution. 

I  decline  entering,  in  this  place,  on  the  Royal  Arch 
Degree,  for  reasons  which  will  be  obvious  to  the  consider- 
ate Mason.  It  is  so  intimately  blended  with  all  that  is 
dear  to  us  in  another  state  of  existence,  and  divine  and 
human  affairs  are  interwoven  so  awfully  and  minutely  in 
all  its  disquisitions,  that  it  would  be  almost  impossible  to 
enlarge  upon  the  subject  without  rending  the  veil  which 
conceals  the  most  sublime  mysteries  which  can  engage 
the  attention  of  man  ;  suffice  it  to  say,  that  the  degree  is 
founded  on  the  name  .of  JEHOVAH,28  as  Christianity  is 


37  M.  M.  Lect..  Sec.  7,  from  Hutching  on.  Many  other  moral  illus- 
trations may  be  found  on  reference  to  the  last  edition  of  Preston. 

28  The  true  pronunciation  of  the  Tetragrammaton  is  undoubtedly 
lost.  Those  who  think,  say  the  authors  of  the  Universal  History,  that 
Jehovah  is  the  right  pronunciation,  are  far  enough  from  being  sure 
of  it.  It  is  plain  that  the  ancients  wrote  it  very  differently  from  them. 
Sanchoniatho  spells  itJevo;  Diodorus  Siculus,  Macrobius,  Clemens 
of  Alexandria,  St.  Jerome,  and  Origen,  pronounced  it  Jao.  The 
^amaritans,  and  after  them  Epiphanius  and  Theodoret,  call  it  Jave  or 
Jabc.  Others  of  the  ancients  write  it  Jahoh,  Javo,  Jaon,  Jaho,  and 
Jakoce.  Among  the  moderns,  Capellus  is  for  pronouncing  it  Javo ; 
Drusius  contends  for  Jave  ;  Hottinger  for  Jehva  ;  Mercer  will  have  it 
Jehovah;  Castilio  says  Jovah  ;  su\d"LeC\ei'cJairohorJowoh.  Some- 
thing like  these  the  Eomans  had  in  their  Jovis,  to  which  Varro 
geems  to  allude  when  he  says,  "  Deum  Judasorum  esse  Jovem,"  that 


68  THE    STAR    IN    THE    EAST. 

founded  on  the  name  of  Jesus  Christ :  virtue  is  its  aim, 
the  glory  of  God  its  object,  and  the  eternal  welfare  of 
man  is  considered  in  every  point,  part,  or  letter  of  its 
ineffable  mysteries. 

Jove  was  the  God  of  the  Jews,  as  St.  Austin  alleges  out  of  him. 
The  Moors  likewise  called  God  Juba  or  Jubah  ;  and  the  Mahomedans, 
Hou,  which,  with  them,  signifies  the  same  as  Jehovah,  i.  e.,  He  who  is. 


CHAPTER  VI. 

THE    MECHANISM     OF     MASONRY     IS     SYMBOLICAL    OF     ITS 
CONNECTION    WITH    THE    CHRISTIAN    RELIGION. 

I  ENTER  on  the  subject-matter  of  this  chapter  with 
extreme  circumspection,  aware  that  the  nature  of  our 
peculiar  ceremonies  cannot  be  exhibited  in  a  printed  form. 
The  meagre  outline  only  of  masonic  mechanism  can  be 
described,  and  that  with  the  utmost  care  and  delicacy; 
and  therefore,  if  this  division  of  my  subject  should  fail  to 
produce  the  same  degree  of  conviction,  which  I  flatter 
myself  must  have  attended  the  preceding,  it  will  not 
be  attributable  to.  the  inadequacy  of  its  merits,  because 
our  mechanism  is  the  sacred  fountain  whence  the  stream 
of  its  morality  flows,  but  from  the  contracted  limits  by 
which  the  argument  must  be  necessarily  bounded.  I 
shall  perhaps,  however,  be  able  to  show,  even  from 'the 
scanty  use  of  these  forbidden  materials,  that  Masonry  is 
a  religious  institution ;  for  each  individual  ceremony, 
how  insignificant  soever  it  may  appear  when  standing 
alone,  is  still  a  star  which  sheds  its  lustre  on  religion,  and 
the  whole  united  system  is  a  bright  and  burning  constel- 
lation, which  blazes  amidst  the  darkness  with  unfading 
splendour,  and  proclaims  with  the  voice  of  angels,  Glory 
to  God,  peace  on  earth,  good-will  towards  men! — So 
mote  it  be. 

The  first  important  act  which  takes  place  at  the  estab- 
lishment of  a  masonic  lodge,  is  the  business  of  dedication 
and  consecration.  This  act  is  a  solemn  appropriation  of 
Masonry  to  God ;  as  the  lodge  is,  at  the  same  time, 
inscribed  to  St.  John  the  Evangelist,  who  finished  by  his 
learning  what  the  Baptist  began  by  his  zeal;  and  these 
are  the  two  burning  and  shining  Lights  on  earth,  which 
illuminate  our  journey  as  we  travel  on  to  attain  the 
third  Great  Light  in  heaven. 

The  ceremonies  which  are  technically  termed  opening 


70  THE    STAR    IN    THE    E  A.ST. 

and  closing1  the  lodge,  come  next  to  be  spoken  of.  These 
are  solemn  rites  and  derive  their  excellence  from  the 
name  of  that  Being  whose  blessing  is  invoked,  and  whose 
assistance  is  humbly  supplicated,  before  we  can  engage  in 
any  of  the  important  business  of  Masonry  with  a  rational 
hope  of  success.  After  the  lodge  is  closed,  the  Brethren 
are  dismissed  with  a  prayer  of  gratitude,  as  the  incense 
of  an  evening  sacrifice,  for  the  protection  afforded  by  the 
great  Author  of  Good,  not  only  to  the  few  individuals 
present,  but  to-the  Fraternity  at  large,  wheresoever  dis- 
persed under  the  wide  and  lofty  canopy  of  heaven. 

The  Lodge  being  opened  with  solemn  prayer,  and  im- 
pressed with  the  conviction  that  the  All-seeing  Eye  above 

I  -•  .  »•»••*• 

observes  and  notes  our  actions,  we  proceed  to  the  initia- 
tion of  candidates  by  progressive  steps  or  degrees.  This 
plan  of  gradual  admission  to  our  privileges  is  sanctioned 
by  the  practice  of  every  system  of  true  religion  which 
has  flourished  in  the  world.  The  patriarchal  scheme 
had  its  three  seperate  degrees  of  perfection.  The  Jews 
had  their  three  sorts  of  proselytes,  and  three  orders  of 
the  priesthood;  and  the  early  Christians  their  Rulers, 
Believers  and  Catechumens,  each  corresponding  with  the 
three  degrees  of  Masonry. 

The  admission  into  the  first  degree  is  on  a  certain  text 
of  Scripture,  sanctified  by  a  firm  reliance  on  the  protec- 
tion of  God.  The  reception  is  by  prayer;  the  candidate 
is  bound  by  solemn  obligations  to  keep  faith  with  his 
Brethren;2  and  the  illumination  is  performed  in  the  name 

1  For  a  description  of  these  ceremonies,  vide  Preston's  Illustrations, 
Book  2,  Sec.  6. 

2  The  oaths  of  ancient  nations  differed  in  their  nature  and  tendency. 
A  most  solemn  oath  was  confirmed  by  an  appeal  to  Jupiter,  or  any 
other  celestial  god :  but  on  ordinary  occasions  they   swore  by  the 
living  or  the  dead  ;  by  their  hands,  feet,  or  head ;  by  the  thigh,  which 
was  an  emblem  of  Noah's  ark;  by  these  members  in  any  other  per- 
son :  and  an  oath  sanctified  by  an  appeal  to  the  head  of  a  king,  or  a 
hero,  was  considered  most  solemn  and  binding ;  for  the  head  being 
esteemed  the  seat  of  reason,  it  was  deemed  impious  to  violate  a  delibe- 
rate appeal  to  so  noble  a  part  of  the  human  frame.     Some  think  the 
appeal  was  made  to  the  head  because  it  was  the  symbol  of  health. 
The  soldier,  the  artificer,  the  husbandman,  each  swore  by  an  imple- 
ment of  his  calling. 

These  oaths  were  variously  confirmed :  by  lifting  up  the  hands  to 
heaven,  by  placing  them  on  the  altar,  or  on  a  stone,  or  in  the  hands 
of  the  person  administering  the  oath*  &c. ;  and  a  most  solemn  method 


THE    STAR    IN    THE    EAST.  71 

of  the  Divinity.  The  aspirant,  with  his  face  to  the  East, 
fancies  he  beholds,  in  succession,  the  place  where  Adam 
enjoyed  the  happiest  period  of  his  existence;  the  place 
where  Christianity  was  revealed  to  man;  the  place 
where  the  star  proclaimed  the  birth  of  Jesus;  the  place 
where  Christ  was  crucified;  and  the  place  where  he 
ascended  into  heaven.  The  East  was  always  accounted 
holy;3  and  hence,  our  Saviour  was  termed  ORIENS,  from 


of  confirming  an  oath  was  by  placing  a  drawn  sword  across  the  throat 
of  the  person  to  whom  it  was  administered,  and  invoking  heaven, 
earth,  and  sea,  to  witness  the  ratification.  "  It  was  very  usual," 
says  Potter,  (Arch.  Grcec.,  c.  2,  I.  6,)  "to  add  a  solemn  imprecation 
to  thpir  oaths,  either  for  the  satisfaction  of  the  person  by  whom  the 
oath  was  imposed,  or  to  lay  a  more  inviolable  obligation  on  themselves, 
lest  they  should  at  any  time  repent  of  their  purpose,  and  take  con- 
trary measures  to  what  they  then  resolved  upon."  And  the  same 
author  gives  the  following  examples. 

This  penalty  is  taken  from  Sophocles  : 

"  Curses  attend  you  if  e'er  false  you  prove; 
Your  days  in  bitter  sorrows  may  you  live, 
And  when  Fate  calls  (but  may  that  lingering  come  !) 
May  your  dead  corpse  no  jit  interment  jind,"  &c. 

And  this  from  Homer  : 

"  While  streams  of  pour'd-out  wine  dye  all  the  way, 
Thus  they  address  the  gods — 
'  Great,  Mighty  Jove,  and  all  ye  Powers  divine, 
Whose  justice  suffers  no  unpunished  sin, 
Bear  witness  to  the  solemn  vows  we  make, 
And  grant  the  party  which  them  first  shall  break, 
Whoe'er  it  be,  as  now  the  ground  wine  stains, 
May  so  o'erspread  it  with  their  dashed-out  brains.'  " 

The  memory  of  a  great  and  good  man  was,  in  ancient  times,  dis- 
tinguished with  a  splendid  funeral,  and  a  tumulus  of  extraordinary 
magnitude,  surmounted  by  a  pillar,  on  which  the  name  and  good 
qualities  of  the  deceased  were  usually  inscribed ;  whilst  criminals,  or 
perjured  persons,  were  denied  the  rights  of  sepulture ;  and  as  an 
eternal  mark  of  disgrace  and  infamy,  their  bodies  were  cast  into  the 
ground  unburnt,  and  thus  exposed  to  putrefaction ;  a  calamity  more 
dreaded  than  death  itself,  their  bowels  being  first  taken  out  and  burnt, 
and  the  ashes  scattered  to  the  four  winds  of  heaven. 

3  The  East  was  considered  a  fortunate  quarter  by  all  the  world, 
because  of  the  light,  heat  and  vigour,  which  the  sun  communicates 
to  mankind  from  that  part  of  the  heavens  ;  and  the  West  unfortunate, 
because  of  the  Sun's  departure.  The  Scholiast  upon  Sophocles 
(Ajaco.  v.,  1.  84)  says  that  the  right  hand,  or  the  East3  signifies  Pru- 


72  THE    STAR    IN    THE    EAST. 

an  impression  of  the  superior  sanctity  of  his  person.4  A. 
white  apron,  made  of  the  purest  lamb-skin,  is  presented 
to  him,  which,  he  is  told,  derives  its  distinction  from  the 
purity  of  its  colour,  emblematical  of  innocence;  which 
is  an  affection  of  the  mind  that  all  human  honours  are 
ineffectual  to  bestow.  But  it  possesses  a  still  higher  and 
more  glorious  reference;  it  is  a  symbol  of  the  innocence 
and  perfection  of  the  Christian  life,  which  makes  the 
Lamb  without  spot,  a  model  for  its  imitation,  and  looks  to 
futurity  for  a  crown  of  glory  and  a  sceptre  of  peace.  The 
early  catechumens,  when  they  were  admitted  to  the  first 
degree  of  Christianity,  were  invested  with  a  white  gar- 
ment, accompanied  by  this  solemn  charge :  "  Receive  the 
white  and  undefiled  garment,  and  produce  it  without  spot 
before  the  tribunal  of  our  Lord  Jesus  Christ,  that  you 
may  obtain  eternal  life."  And  this  is  made  a  distinguish- 
ed reward,  even  to  the  saints  in  heaven,5  for  their  success 
in  combating  the  three  great  earthly  powers,  the  world, 
the  flesh,  and  the  devil. 

The  candidate  is  taken  by  the  right  hand,  as  a  proof  of 
friendship  and  faithfulness  ;  for  the  right  hand  was  always 
esteemed  an  eminent  symbol  of  fidelity.  In  all  compacts 

dence,  and  the  left  hand,  or  West,  Folly.  Aoiare^a  ol  Ttakaiol  TO. 
ucoga  exdkaJv,  dsgia  de  ra  ovveTa. 

All  omens  were  deemed  propitious  which  appeared  in  the  East,  and 
the  contrary  if  exhibited  in  the  West. 

44 1  am  told  by  a  learned  friend,"  says  Sir  John  Malcolm,  in  his 
History  of  Persia,  (c.  7,)  "that  the  Hebrew  term  for  EAST,  means 
before ;  WEST,  behind ;  SOUTH,  the  right,  and  the  NORTH,  obscure  or 
concealed.  The  three  first  of  these  terms  denote  the  position  of  an 
adorer  of  the  sun;  the  last  describes  the  darkness  with  which  the  first 
inhabitants  of  the  earth  believed  the  northern  part  of  the  globe  to  be 
enveloped." 

4  The  East  or  dayspring — Oriens,  Avarolr],  was  a  term  used  to 
designate  the  Redeemer  of  mankind.  In  the  application  of  this  word, 
some  distinctions  have  been  made,  ano  avarokcav,  means  from  the 
East ;  by  avatolni,  the  rising  of  stars  in  general  is  signified ;  and  by 
17  avarokr],  the  rising  of  a  particular  star  in  the  East.  Avar  oh],  how- 
ever, with  the  Cabalists,  denoted  the  eternal  Wisdom  of  God  ;  which 
is,  indeed,  the  same  as  the  eternal  Word  of  God,  or  Christ.  And 
thus  the  Fathers,  when  they  prayed,  turned  their  eyes  towards  the 
East,  or  in  other  words,  toward  the  Saviour,  who  was  crucified  with 
his  face  toward  the  West.  Clemens  Alexandrinus  says,  we  pray 
toward  the  East,  Ttoos  rrjv  ecofrivriv  avaroAij  at  ev%at ;  and  gives  as  a 
reason  for  the  custom,  that  the  East  is  the  birth  of  the  day,  and  the 
source  of  li^ht,  yeve&ktov  rjusoae  eixcov  rj  avaTo)*rr 

6  Rev.  c.  lii.j  v.  5. 


THE    STAR   IN    THE    EAST.  73 

and  agreements  it  was  usual  to  take  each  other  by  the 
right  hand,  that  being  the  manner  of  plighting  faith  ; 
and  this  was  done,  either  out  of  the  respect  they  had  to 
the  number  ten,  as  some  say,  there  being  ten  lingers  in 
the  two  hands;  or  because  such  a  conjunction  was  a 
token  of  amity  and  concord  ;  whence,  at  all  friendly 
meetings,  they  joined  hands,  as  a  design  of  the  union  of 
their  souls  ;  and  the  right  hand  seems  to  have  been  used 
rather  than  the  left,  because  it  was  more  honourable,  as 
being  the  instrument  by  which  superiors  give  commands 
to  those  below  them  ;  whence  Crinagoras,  in  an  epigram, 
saith,  it  was  impossible  that  all  the  enemies  in  the  world 
should  ever  prevail  against  Rome, 


godlike  Caesar  shall  a  right  hand  have 
Fit  for  command."6 

The  aspirant  is  then  shown  the  three  greater  and  lesser 
lights  of  Masonry;7  the  former  as  rules  of  faith  and 
practice,  and  the  latter  to  express  the  regularity  and 
usefulness  of  the  creatures  which  God  has  graciously 
formed  for  the  use  of  man.8  The  form  and  dimensions  of 
the  lodge  now  engage  his  attention,  while  he  is  taught 
the  invaluable  lessons  which  they  inculcate.9  "When 

6  Potter's  Arch.  Grsec.,  1.  2,  c.  6. 

7  "As  the  golden  candlestick,"  says  Hutchinson,  "in  the  Taber- 
nacle of  Moses,  was  at  once   emblematical  of  the  Spirit  of  God, 
whereby  his  chosen  people  were  enlightened,  and  prophetical  of  the 
churches  ;    or  otherwise,   as  Josephus   says,   representative  of  the 
planets  and  the  powerful  works  of  God  ;  so  our  Three  Lights  show 
to  us  the  three  great  stages  of  Masonry,  the  knowledge  and  worship 
of  the  God  of  Nature  in  the  purity  of  Eden,  the  service  under  the 
Mosaic  law,  when  divested  of  idolatry,  and  the  Christian  revelation. 
Or  otherwise,  our  Lights  are  typical  of  the  Holy  Trinity." 

8  The  Sun,  the  Moon,  and  the  Master  of  the  Lodge.     The  Sun,  as 
the  ruler  of  the  day;  the  Moon,  as  the  silver  queen  of  night;  the 
regularity  of  whose  appearances,  with  the  uniform  course  of  the  Sun, 
converts  them  into  parts  of  a  triangular  type,  which  is  completed  by 
the  addition  of  the  W.  M.,  whose  stated  periods  of  attendance  to 
discharge  the  important  duties  of  his  office,  ought  to  be  formed  on 
the  model  of  those  two  luminaries,  never  deviating,  but  always  punc- 
tual and  correct. 

9  The  form  of  the  lodge  is  an  oblong  square,  or  double  cube,  of 
extensive  dimensions.      The   double  cube  was  esteemed  sacred  all 
over  the  world,  as  an  expressive  emblem  of  the  powers  of  light  and 
darkness,  proceeding  from  the  chaotic  egg.    The  Chinese  adored  the 
Divinity  under  this  form  ;  and  the  inhabitants  of  Stony  Arabia  \vor- 

9 


74  THE    STAR    IN    THE    EAST. 

we  look  into  a  Masons'  lodge,  we  behold  it  extending  from 
the  heavens  to  the  centre  of  the  earth.  High  as  the  heavens, 
we  behold  Him  who  is  the  manager  of  all  creation,  in 
the  exercise  of  his  wisdom  and  power.  Deeper  than 
hell,  we  see  him  carrying  on  redemption,  beyond  the 
narrow  limits  of  all  human  philanthropy,  saving  not  only 
a  part,  but  the  whole :  saying  unto  Death,  'I  will  be 
thy  plagues;'  and  unto  hell,  'I  will  be  thy  destruction  ;' 
breaking  all  its  massy  doors,  and  setting  its  despairing 
prisoners  free.  Look  we  from  the  East  to  the  West,  from 
the  North  to  the  South,  we  see  the  seasons  roll  their  usual 
round  of  uninterrupted  variety.  First  comes  smiling 
Spring  in  all  her  tender  softness ;  the  fostering  sun,  the 
moistening  shower,  all  the  pleasing  promises  of  plenty. 
Next  shoots  the  Summer's  sun  in  full  perfection,  to  bless 
the  ripening  year;  which  Autumn,  with  her  full-fed 
fatness,  showers  upon  the  earth  for  man's  enjoyment ; 
and  even  when  surly  Winter  blows,  we  lose  its  essence 
of  intention,  if,  even  in  that  inclement  moment,  we  ever 
lose  sight  of  a  God  of  Love."10 

There  are  innumerable  ceremonies  attached  to  this 
degree,  which  have  a  similar  reference,  but  I  am  with- 
held from  introducing  them  here,  for  obvious  reasons ; 
but  it  will  be  plainly  perceived  that  they  are  calculated 
to  promote  the  glory  of  God,  as  well  a&  the  happiness  of 
man,  from  the  specimen  already  given  ;  for  they  leave  an 
impression  of  peculiar  solemnity  on  the  candidate's  mind, 
which  is  seldom  effaced  to  the  latest  hour  of  his  existence. 
Our  ceremonies  embrace  such  a  wide  extent  of  illustra- 
tion, that  their  full  import  cannot  be  wholly  developed 
within  the  limits  of  a  single  lecture  :  much  appropriation 
of  talent,  and  much  deliberate  investigation,  must  be 
used  by  the  Mason  who  would  become  master  of  the 
science,  or  even  elucidate  the  hidden  meaning  of  all  our 
forms,  symbols,  and  ceremonies.  The  comprehensive 
nature  of  Masonry  affords  full  scope  to  exercise  the  abili- 

sliipped  a  black  cubical  stone.  The  oracle  at  Delphos  recommended 
doubling  the  cubical  altar  of  Apollo  as  a  means  of  stopping  a  destruc- 
tive pestilence  which  raged  amongst  the  people ;  and  even  the  true 
religion  had  its  cubical  altars,  by  the  express  direction  of  God  him- 
self; for  the  ark  and  the  altar  of  incense  were  double  cubes.  (Exod. 
0.  xxxvii.,  v.  1,  25.) 
>°  Inwood. 


THE    STAR    IX    THE    EAST.  75 

ties  of  any  friend  of  scientific  research;  while  all  its 
illustrations  are  accompanied  with  a  warm  glow  of  devo- 
tion which  will  penetrate  the  most  indolent,  and  make 
him  feel  and  acknowledge  his  dependence  on  the  gracious 
Author  of  his  being. 

Masonry,  like  all  other  sciences,  cannot  be  attained 
without  assiduous  and  diligent  labour;  for  the  signs  and 
tokens  of  external  communication  are  but  the  keys  of  the 
cabinet  in  which  all  our  valuable  knowledge  is  stored 
up.  Without  initiation,  this  knowledge  is  unattainable; 
.and  initiation,  without  subsequent  research,  is  an  acqui- 
sition which  can  scarcely  be  pronounced  desirable  ;  lout 
he  who  uses  the  keys  of  our  treasure  with  freedom,  fer- 
vency, and  zeal ;  or,  in  the  language  of  Masonry,  he  who 
keeps  them  highly  polished  with  chalk,  charcoal,  and  clay, 
will  find  a  precious  jewrel  at  every  step  he  takes ;  and 
while  he  presses  on  with  ardour  in  the  pursuit  of  know- 
ledge and  virtue,  he  may  be  certain  of  attaining  the  rich 
prize  he  has  in  view. 

The  Fellow  Craft,  like  the  entered  Apprentice,  is 
admitted  in  the  name  of  God ;  and  is  received  and  con- 
secrated by  prayer.  He  enters  between  the  twTo  great 
pillars,  which  are  emblems  of  the  strength  of  mind  and 
stability  of  disposition  which  he  must  display  in  his  new 
character  as  a  Mason ;  not  only  to  promote  his  own  ulti- 
mate benefit,  but  that  the  Order  in  which  he  has  enrolled 
himself  may  not  be  exposed  to  public  censure  from  the 
licentiousness  of  his  propensities,  or  the  irregularity  of 
his  conduct.  Before  he  can  participate  in  the  privileges 
of  this  degree,  the  candidate  must  ascend  a  winding  stair- 
case, after  having  safely  passed  the  pillars  of  strength 
and  stability.  This  staircase  consists  of  eleven  steps,  and 
five  divisions.  As  he  ascends  thejirst  step  he  is  taught 
the  unity  of  the  Godhead,  who  created  the  world  by  his 
power  and  governs  it  by  his  wisdom  and  justice.  At  the 
third  step  he  is  reminded  that  this  one  sacred  Being  com- 
prehends three  distinct  persons,  the  Father,  the  Son,  and 
the  Holy  Ghost.  He  is  instructed  also  in  the  nature  of 
the  three  dispensations,  the  Patriarchal,  the  Jewish  and 
the  Christian.  At  the  fifth  step  his  progress  is  again 
arrested  to  explain  the  goodness  of  Providence  in  man's 
behalf,  by  the  distribution  of  the  five  external  senses; 
hearing,  seeing,  feeling,  tasting,  and  smelling ;  all  of 


76  THE    STAR    [X    THE    EAST. 

which  he  has  also  bestowed  on  the  brutes  ;  but  to  stamp 
a  decided  ascendancy  on  the  lord  of  the  creation,  he  en- 
dowed him  with  the  attribute  of  reason,  that  he  might 
be  enabled  to  convert  the  gifts  of  Heaven  to  his  own 
eternal  welfare.  Hence  the  necessity  of  a  diligent  appli- 
cation of  his  inestimable  present,  to  the  service  equally 
of  such  human  sciences  as  are  placed  by  the  Almighty 
within  the  reach  of  his  capacity,  and  of  the  study  of 
religion,  and  the  worship  of  God.  To  keep  the  reason- 
ing faculty  in  exercise,  the  five  noble  orders  of  architec- 
ture are  proposed  as  subjects  of  contemplation  and 
research ;  and  this  being  a  progressive  study,  if  carried 
to  perfection,  will  fill  the  mind  with  lofty  and  compre- 
hensive ideas  of  God  and  his  works.  Here,  too,  the 
candidate  is  reminded  of  the  five  remarkable  points  in  the 
ever-blessed  career  of  our  Lord  and  Saviour  Jesus  Christ. 
A  regular  series  of  consequences,  affecting  our  temporal 
and  eternal  welfare,  are  deduced  from  his  birth,  his  life, 
his  death,  his  resurrection,  and  his  ascension.  Bending 
in  reverence  before  the  awful  subject,  the  candidate  pro- 
ceeds to  the  seventh11  step,  where  his  instructor  points  out 
the  seven  liberal  sciences  as  objects  of  his  rational  ambi- 
tion; and  acquaints  him  that  a  perfect  knowledge  of 
grammar,  rhetoric,  logic,  arithmetic,  geometry,  music, 
and  astronomy,  will  lead  him  "through  Nature  up  to 
Nature's  God,"  and  elevate  his  mind  to  the  contemplation 

11  The  number  SEVEN  has  been  considered,  in  every  age  of  the 
world,  as  possessing  extraordinary  qualities ;  and  this  belief  was 
most  probably  derived  from  the  creation  being  completed  in  seven 
days.  The  patriarchal  sacrifices  were  usually  offered  by  sevens ;  and 
the  number  of  many  things  recorded  in  the  Apocalypse  are  seven. 
This  number,  among  the  Cabalists.  denoted  universality ;  and  amongst 
the  Pythagoreans  it  was  termed  ae&aopov  a^ios,  worthy  of  veneration, 
They  pronounced  it  perfect,  and  most  fit  for  religious  purposes. 
And  Bishop  Horsley  says,  *'  I  am  persuaded  that  the  choice  of  the 
number  seven  was  a  solemn  and  significant  appropriation  of  the  offer- 
ings of  the  Supreme  God,  the  Maker  of  the  world."  (Dis.  on  Propk.) 

On  the  seventh  day  of  each  lunar  month  in  Greece,  says  Arch- 
bishop Potter,  was  a  festival  in  honour  of  Apollo,  to  whom  all  seventh 
days  were  sacred ;  because  one  of  them  was  his  birthday,  whence  he 
was  sometimes  called  Ef38oua%£vrts.  The  story  we  have  in  Hesiod : 

.      .     .      .     xai  efiSoftr]   teqov  r^ay 
Trt  yap  Ano'M.ajva.  '/qvoaoga  %eiva.TO  AjjTca. 
.     .     .     .     "  the  seventh  day  is  sacred, 
'Cause  Phoebus  then  was  of  Latona  born," 


THE    STAB    IN    THE    EAST.  77 

of  heavenly  things;  preparing  him,  by  gradual  approach- 
es to  perfection  here,  for  a  full  display  of  light  and 
knowledge  in  a  future  state.  When  the  candidate  has 
arrived  at  the  summit  of  the  winding  staircase,  by  as- 
cending the  elevetit-h  step,  he  is  reminded  of  the  miraculous 
preservation  of  Joseph,  who  preceded  his  eleven  brethren 
into  Egypt  under  the  direction  of  God,  that  he  might  be 
the  means  of  preserving  his  whole  race  from  the  effects 
of  the  seven  years'  famine,  which  raged  with  unaccus- 
tomed violence  throughout  all  the  East.  He  is  further 
put  in  mind  of  the  treachery  of  Judas  Iscariot,  who 
betrayed  his  Master ;  and  being  seized  with  an  agonizing 
remorse  of  conscience, which  rendered  life  insupportable, 
he  violently  terminated  his  own  existence,  and  reduced 
the  number  of  Apostles  to  eleven.  The  closely-tiled 
door  of  the  middle  chamber  then  gives  way  at  his  word, 
and  he  enters  to  behold  the  superb  illumination  of  that 
blazing  central  star,  which  refers  to  fhe  God  of  his 
creation ;  and  the  mystical  application  of  the  successive 
numbers  of  3,  5,  7,  and  11,  is  explained  to  signify  the 
GREAT  JEHOVAH,  who  is  so  brilliantly  represented  in  the 
chamber  to  which  that  staircase  leads ;  for  in  the  Hebrew 
notation,  I  represents  10,  the  sum  of  7+3,  A  5,  and  H  11. 

A  certain  part  of  the  mechanism  attached  to  this 
degree  cannot  be  exposed ;  in  fact,  it  requires  years  and 
experience,  patient  industry  and  laborious  toil  to  become 
acquainted  with  all  the  subjects  embraced  by  this  com- 
prehensive step ;  and  he  whose  various  talent  shall  allow 
him  to  conquer  all  the  impediments  opposed  to  his 
advancement  in  the  knowledge  of  Fellows-craft  Masonry, 
will  be  eminently  entitled  to  the  honourable  distinction 
of  a  master  of  science,  and  a  perfect  moralist. 

The  ceremonies  of  the  third  degree  are  introduced  by 
a  prayer  expressive  of  the  feeble  and  inefficient  nature  of 
*nan  without  the  blessing  of  God's  assistance ;  and  the 
duration  of  that  eternity  to  which  death  is  the  avenue, 
is  depicted  by  circumambulation.  The  candidate  is  bur- 
thened  with  ceremonies,  to  denote  the  galling  nature  of 
the  Jewish  dispensation,  even  when  at  its  highest  stage 
of  perfection.  The  surrounding  idolaters,  envying  pri- 
vileges which  appeared  to  insure  the  favour  of  the  Deity, 
determined  to  become  possessed  of  these  invaluable 
secrets,  or  to  extirpate  the  Jewish  nation.  The  Jews, 


78  THE    STAR    IX    THE    EAST. 

refusing  to  abandon  their  religion  to  the  profanations  of 
idolatry,  finally  suffered  a  moral  death  in  the  extermina- 
tion of  their  polity.  The  three  assassins  were  the  Assy- 
rians, the  Chaldeans,  and  the  Romans.  The  first  blow 
which  this  dispensation  received,  was  inflicted  .  by 
Shalmanezer,  who  carried  the  ten  tribes  into  captivity, 
from  which  they  never  returned.  The  second  blow  was 
still  more  severe.  It  was  inflicted  by  Nebuchadnezzar, 
who  utterly  destroyed  their  city  and  temple,  and  carried 
the  two  remaining  tribes  to  Babylon.  Weakened,  but 
not  destroyed  by  these  attacks,  they  rebuilt  their  temple, 
and  assumed  the  semblance  of  their  former  system  of 
worship,  though  much  deteriorated,  from  the  loss  of  many 
valuable  privileges.  At  length  came  the  ruffian  band, 
more  determined  than  either  of  the  former,  under  the 
command  of  Herod,  who  gave  the  death  blow  to  their  civil 
and  religious  liberties  by  the  conquest  of  Jerusalem, 
and  the  reduction  of  Judea  to  the  state  of  a  Roman 
province,  over  which  this  tyranj;,  not  of  their  own  regal 
line,  nor  even  a  Jew,  was  appointed  king.  The  old  law 
was  now  dead,  and  was  become  perfect  rottenness;  her 
tomb  was  in  the  rubbish  and,  filth  cast  forth  of  the  temple,  and 
acacia  wove  its  branches  over  her  monument.  They  attempted 
to  raise  her  from  the  dead,  but  she  fell  from  their  grasp,  a  mass 
of  putrefaction ;  until  at  length  the  resurrection  of  Jesus 
cemented  the  bands  of  Christian  fellowship,  and  formed 
an  indissoluble  chain  of  connection,  of  which  Christianity 
was  the  basis,  amongst  all  mankind  who  were  inclined  to 
comply  with  the  terms  of  initiation  into  the  covenant  of 
grace. 

Here  then  the  perfected  Mason  feels  and  acknowledges 
the  power  of  Religion  over  the  soul,  by  a  full  and  striking 
proof  of  that  resurrection  from  the  dead,  which  is  the 
precursor  to  a  new  accession  of  light  and  knowledge, 
that  bursts  upon  him  like  an  ethereal  flood,  and  leaves 
him  astonished  at  his  own  acquisitions. 

The  symbols,  the  tokens,  the  landmarks  of  the  Order, 
are  now  fully  entrusted  to  his  care ;  but,  lest  he  should 
be  too  highly  elated  by  his  newly-acquired  privileges,  a 
most  solemn  charge  is  delivered,  reminding  him,  that 
though  he  is  now  ranked  with  those  distinguished  few  to 
whom  the  appellation  of  Master-Mason  may  with  pro- 
priety be  applied,  yet  he  is  still,  in  the  sight  of  God,  only 


THE    STAR    IN    THE    EAST.  79 

a  weak  and  fallible  mortal ;  that  death  may  in  an  instant 
deprive  him  of  that  knowledge  which  it  is  his  province 
to  improve;  and  that  the  talent  committed  to  his  charge 
cannot,  without  danger,  be  hid  in  a  napkin,  but  must  be 
profitably  and  actively  employed  to  the  salvation  of  his 
soul. 

Thus  is  the  mechanism  of  three  degrees  of  Masonry 
most  admirably  constructed  to  enforce  the  great  truths  of 
morality  and  Religion ;  and  I  see  not  how  it  can  fail  to 
produce  that  salutary  impression  on  every  mind,  except 
it  be  distorted  by  innovations,  prostituted  by  a  deviation 
from  the  ancient  landmarks,  and  thus  converted  into  the 
mere  shibboleth  of  a  sect  or  party.  But  Masonry,  in  its 
broad  and  permanent  acceptation,  is  the  handmaid  of 
Religion  ;  and  if  practised  with  this  fundamental  princi- 
ple in  view,  may  assist  us  in  profitably  running  our  race 
on  earth,  that  at  the  final  consummation  of  all  things  we 
may  receive  the  reward  of  our  faith,  even  a  joyful  exal- 
tation to  the  blessed  mansions  of  eternal  felicity. 


14  DAY  USE 

RETURN  TO  DESK  FROM  WHICH  BORROWED 


LOAN  DEPT. 

This  book  is  due  on  the  last  date  stamped  below,  or 

on  the  date  to  which  renewed. 
Renewed  books  are  subject  to  immediate  recall. 


REC'D  LD 


APR    51970 


MAR  2  4 1958 


7"  .r-  i. 


^19197004 


ttTD    MAR     6  1982 


LD  21A-50m-8,'57 
(C8481slO)476B 


General  Library 

University  of  California 

Berkeley 


